The New Hampshire Confession of Faith

This confession of faith document is basically a condensed version of the 1689 London Baptist Confession of Faith. It is not as exhaustive nor is it as difficult to read. This confession of faith is what we hold to at Providence Bible Church.

This Confession was drawn up by the Rev. John Newton Brown, D. D., of New Hampshire about 1833, and was adopted by the New Hampshire Convention, and widely accepted by Baptists, especially in the Northern and Western States, as a clear and concise statement of their faith, in harmony with the doctrines of older confessions, but expressed in milder form. The text is taken from the Baptist Church Manual, published by the American Baptist Publication Society, Philadelphia.

Declaration of Faith

1. Of the Scriptures We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction (1); that it has God for its author, salvation for its end (2), and truth without any mixture of error for its matter (3); that it reveals the principles by which God will judge us (4); and therefore is, and shall remain to the end of the world, the true center of Christian union (5), and the supreme standard by which all human conduct, creeds, and opinions should be tried (6).

2. Of the True God We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is JEHOVAH, the Maker and Supreme Ruler of Heaven and earth (7); inexpressibly glorious in holiness (8), and worthy of all possible honor, confidence, and love (9); that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost (10); equal in every divine perfection (11), and executing distinct and harmonious offices in the great work of redemption (12).

3. Of the Fall of Man We believe that man was created in holiness, under the law of his Maker (13); but by voluntary transgression fell from that holy and happy state (14); in consequence of which all mankind are now sinners (15), not by constraint, but choice (16); being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin (17), without defense or excuse (18).

4. Of the Way of Salvation We believe that the salvation of sinners is wholly of grace (19), through the mediatorial offices of the Son of God (20); who by the appointment of the Father, freely took upon him our nature, yet without sin (21); honored the divine law by his personal obedience (22), and by his death made a full atonement for our sins (23); that having risen from the death, he is now enthroned in heaven (24); and uniting in his wonderful person the tenderest sympathies with divine perfections, he is every way qualified to be a suitable, a compassionate, and an all- sufficient Saviour (25).

5. Of Justification We believe that the great gospel blessing which Christ (26) secures to such as believe in him is Justification (27); that Justification includes the pardon of sin (28), and the promise of eternal life on principles of righteousness (29); that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood (30); by virtue of which faith his perfect righteousness is freely imputed to us of God (31); that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity (32).

6. Of the Freeness of Salvation We believe that the blessings of salvation are made free to all by the gospel (33); that it is the immediate duty of all to accept them by a cordial, penitent, and obedient faith (34); and that nothing prevents the salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the gospel (35); which rejection involves him in an aggravated condemnation (36).

7. Of Grace in Regeneration We believe that, in order to be saved, sinners must be regenerated, or born again (37); that regeneration consists in giving a holy disposition to the mind (38); that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth (39), so as to secure our voluntary obedience to the gospel (40); and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life (41).

8. Of Repentance and Faith We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls by the regenerating Spirit of God (42); whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ (43), we turn to God with unfeigned contrition, confession, and supplication for mercy (44); at the same time heartily receiving the Lord Jesus Christ as our Prophet, Priest, and King, and relying on him alone as the only and all-sufficient Saviour (45).

9. Of God's Purpose of Grace We believe that Election is the eternal purpose of God, according to which he graciously regenerates, sanctifies, and saves sinners (46); that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end (47); that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy, and unchangeable (48); that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy (49); that it encourages the use of means in the highest degree (50); that it may be ascertained by its effects in all who truly believe the gospel (51); that it is the foundation of Christian assurance (52); and that to ascertain it with regard to ourselves demands and deserves the utmost diligence (53).

10. Of Sanctification We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness (54); that it is a progressive work (55); that it is begun in regeneration (56); and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means--especially the Word of God, self-examination, self-denial, watchfulness, and prayer (57).

11. Of the Perseverance of Saints We believe that such only are real believers as endure unto the end (58); that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors (59); that a special Providence watches over their welfare (60); and they are kept by the power of God through faith unto salvation (61).

12. Of the Harmony of the Law and the Gospel We believe that the Law of God is the eternal and unchangeable rule of his moral government (62); that it is holy, just, and good (63); and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts arises entirely from their love of sin (64); to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the means of grace connected with the establishment of the visible Church (65).

13. Of a Gospel Church We believe that a visible Church of Christ is a congregation of baptized believers (66), associated by covenant in the faith and fellowship of the gospel (67); observing the ordinances of Christ (68); governed by his laws (69), and exercising the gifts, rights, and privileges invested in them by his Word (70); that its only scriptural officers are Bishops, or Pastors, and Deacons (71), whose qualifications, claims, and duties are defined in the Epistles to Timothy and Titus.

14. Of Baptism and the Lord's Supper We believe that Christian Baptism is the immersion in water of a believer (72), into the name of the Father, and Son, and Holy Ghost (73); to show forth, in a solemn and beautiful emblem, our faith in the crucified, buried, and risen Saviour, with its effect in our death to sin and resurrection to a new life (74); that it is prerequisite to the privileges of a Church relation; and to the Lord's Supper (75), in which the members of the Church, by the sacred use of bread and wine, are to commemorate together the dying love of Christ (76); preceded always by solemn self- examination (77).

15. Of the Christian Sabbath We believe that the first day of the week is the Lord's Day, or Christian Sabbath (78); and is to be kept sacred to religious purposes (79), by abstaining from all secular labor and sinful recreations (80); by the devout observance of all the means of grace, both private (81) and public (82); and by preparation for that rest that remaineth for the people of God (83).

16. Of Civil Government We believe that civil government is of divine appointment, for the interests and good order of human society (84); and that magistrates are to be prayed for, conscientiously honored and obeyed (85); except only in things opposed to the will of our Lord Jesus Christ (86) who is the only Lord of the conscience, and the Prince of the kings of the earth (87).

17. Of the Righteous and the Wicked We believe that there is a radical and essential difference between the righteous and the wicked (88); that such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in his esteem (89); while all such as continue in impenitence and unbelief are in his sight wicked, and under the curse (90); and this distinction holds among men both in and after death (91). 18. Of the World to Come We believe that the end of the world is approaching (92); that at the last day Christ will descend from heaven (93), and raise the dead from the grave to final retribution (94); that a solemn separation will then take place (95); that the wicked will be adjudged to endless punishment, and the righteous to endless joy (96); and that this judgment will fix forever the final state of men in heaven or hell, on principles of righteousness (97).

18. Of the World to Come We believe that the end of the world is approaching; that at the last day Christ will descend from heaven, and raise the dead from the grave to final retribution; that a solemn separation will then take place; that the wicked will be adjudged to endless punishment, and the righteous to endless joy; and that this judgment will fix forever the final state of men in heaven or hell, or principles of righteousness.

1. 2 Tim. 3:16-17; 2 Pet. 1:21; 1 Sam. 23:2; Acts 1:16; 3:21; John 10:35; Luke 16:29-31; Psa. 119:11; Rom. 3:1-2

2. 2 Tim. 3:15; 1 Pet. 1:10-12; Acts 11:14; Rom. 1:16; Mark 16:16; John 5:38-39

3. Prov. 30:5-6; John 17:17; Rev. 22:18-19; Rom. 3:4

4. Rom. 2:12; John 12:47-48; 1 Cor. 4:3-4; Luke 10:10-16; 12:47-48

5. Phil. 3:16; Eph. 4:3-6; Phil. 2:1-2; 1 Cor. 1:10; 1 Pet. 4:11

6. 1 John 4:1; Isa. 8:20; 1 Thess. 5:21; 2 Cor. 8:5; Acts 17:11; 1 John 4:6; Jude 3:5; Eph. 6:17; Psa. 119:59-60; Phil. 1:9-11

7. John 4:24; Psa. 147:5; 83:18; Heb. 3:4; Rom. 1:20; Jer. 10:10

8. Exod. 15:11; Isa. 6:3; 1 Pet. 1:15-16; Rev. 4:6-8

9. Mark 12:30; Rev. 4:11; Matt. 10:37; Jer. 2:12-13

10. Matt. 28:19; John 15:26; 1 Cor. 12:4-6; 1 John 5:7

11. John 10:30; 5:17; 14:23; 17:5, 10; Acts 5:3-4; 1 Cor. 2:10-11; Phil. 2:5-6

12. Eph. 2:18; 2 Cor. 13:14; Rev. 1:4-5; comp. 2, 7

13. Gen. 1:27, 31; Eccl. 7:29; Acts 16:26; Gen. 2:16

14. Gen. 3:6-24; Rom. 5:12

15. Rom. 5:19; John 3:6; Psa. 51:5; Rom. 5:15-19; 8:7

16. Isa. 53:6; Gen. 6:12; Rom. 3:9-18

17. Eph. 2:1-3; Rom. 1:18, 32; 2:1-16; Gal. 3:10; Matt. 20:15

18. Ezek. 18:19-20; Rom. 1:20; 3:19; Gal. 3:22

19. Eph. 2:5; Matt. 18:11; 1 John 4:10; 1 Cor. 3:5-7; Acts 15:11

20. John 3:16; 1:1-14; Heb. 4:14; 12:24

21. Phil. 2:6-7; Heb. 2:9, 14; 2 Cor. 5:21

22. Isa. 42:21; Phil. 2:8; Gal. 4:4-5; Rom. 3:21

23. Isa. 53:4-5; Matt. 20:28; Rom. 4:25; 3:21-26; 1 John 4:10; 2:2; 1 Cor. 15:1-3; Heb. 9:13-15

24. Heb. 1:8, 3; 8:1; Col. 3:1-4

25. Heb. 7:25; Col. 2:9; Heb. 2:18; 7:26; Psa. 89:19; Psa. 14

26. John 1:16; Eph. 3:8

27. Acts 13:39; Isa. 3:11-12; Rom. 8:1

28. Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43

29. Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21

30. Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9

31. Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12

32. Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8

33. Isa. 55:1; Rev. 22:17; Luke 14:17

34. Rom. 16:26; Mark 1:15; Rom. 1:15-17

35. John 5:40; Matt. 23:37; Rom. 9:32; Prov. 1:24; Acts 13:46

36. John 3:19; Matt. 11:20; Luke 19:27; 2 Thess. 1:8

37. John 3:3, 6-7; 1 Cor. 1:14; Rev. 8:7-9; 21:27

38. 2 Cor. 5:17; Ezek. 36:26; Deut. 30:6; Rom. 2:28-29; 5:5; 1 John 4:7

39. John 3:8; 1:13; James 1:16-18; 1 Cor. 1:30; Phil. 2:13

40. 1 Pet. 1:22-25; 1 John 5:1; Eph. 4:20-24; Col. 3:9-11

41. Eph. 5:9; Rom. 8:9; Gal. 5:16-23; Eph. 3:14-21; Matt. 3:8-10; 7:20; 1 John 5:4, 18

42. Mark 1:15; Acts 11:18; Eph. 2:8; 1 John 5:1

43. John 16:8; Acts 2:37-38; 16:30-31

44. Luke 18:13; 15:18-21; James 4:7-10; 2 Cor. 7:11; Rom. 10:12-13; Psa. 51

45. Rom. 10:9-11; Acts 3:22-23: Heb. 4:14; Psa. 2:6; Heb. 1:8; 8:25; 2 Tim. 1:12

46. 2 Tim. 1:8-9; Eph. 1:3-14; 1 Pet. 1:1-2; Rom. 11:5-6; John 15:15; 1 John 4:19; Hos. 12:9

47. 2 Thess. 2:13-14; Acts 13:48; John 10:16; Matt. 20:16; Acts 15:14

48. Exod. 33:18-19; Matt. 20:15; Eph. 1:11; Rom. 9:23-24: Jer. 31:3; Rom. 11:28-29; James 1:17-18; 2 Tim. 1:9; Rom. 11:32-36

49. 1 Cor. 4:7; 1:26-31; Rom. 3:27; 4:16; Col. 3:12; 1 Cor. 3:5-7; 15:10; 1 Pet. 5:10; Acts 1:24; 1 Thess. 2:13; 1 Pet. 2:9; Luke 18:7; John 15:16; Eph. 1:16; 1 Thess. 2:12

50. 2 Tim. 2:10; 1 Cor. 9:22; Rom. 8:28-30; John 6:37-40; 2 Pet. 1:10

51. 1 Thess. 1:4-10

52. Rom. 8:28-30; Isa. 42:16; Rom. 11:29

53. 2 Pet. 1:10-11; Phil. 3:12; Heb. 6:11

54. 1 Thess. 4:3; 5:23; 2 Cor. 7:1; 13:9; Eph. 1:4

55. Prov. 4:18; 2 Cor. 3:18; Heb. 6:1; 2 Pet. 1:5-8; Phil. 3:12-16

56. John 2:29; Rom. 8:5; John 3:6; Phil. 1:9-11; Eph. 1:13-14

57. Phil. 2:12-13; Eph. 4:11-12; 1 Pet. 2:2; 2 Pet. 3:18; 2 Cor. 13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18; 4:30

58. John 8:31; 1 John 2:27-28; 3:9; 5:18

59. 1 John 2:19; John 13:18; Matt. 13:20-21; John 6:66-69; Job 17:9

60. Rom. 8:28; Matt. 6:30-33; Jer. 32:40; Psa. 121:3; 91:11-12

61. Phil. 1:6; 2:12-13; Jude 24-25; Heb. 1:14; 2 Kings 6:16; Heb. 13:5; 1 John 4:4

62. Rom. 3:31; Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15

63. Rom. 7:12, 7, 14, 22; Gal. 3:21; Psa. 119

64. Rom. 8:7-8; Josh. 24:19; Jer. 13:23; John 6:44; 5:44

65. Rom. 8:2, 4; 10:4; 1 Tim. 1:5; Heb. 8:10; Jude 20-21; Heb. 12:14; Matt. 16:17-18; 1 Cor. 12:28

66. 1 Cor. 1:1-13; Matt. 18:17; Acts 5:11; 8:1; 11:31; 1 Cor. 4:17; 14:23; 3 John 9; 1 Tim. 3:5

67. Acts 2:41-42; 2 Cor. 8:5; Acts 2:47; 1 Cor. 5:12-13

68. 1 Cor. 11:2; 2 Thess. 3:6; Rom. 16:17-20; 1 Cor. 11:23; Matt. 18:15-20; 1 Cor 5:6; 2 Cor. 2:7; 1 Cor. 4:17

69. Matt. 28:20; John 14:15; 15:12; 1 John 4:21; John 14:21; 1 Thess. 4.2; 2 John 6; Gal. 6:2; all the Epistles

70. Eph. 4:7; 1 Cor. 14:12; Phil. 1:27; 1 Cor. 12:14

71. Phil. 1:1; Acts 14:23; 15:22; 1 Tim. 3; Titus 1

72. Acts 8:36-39; Matt. 3:5-6; John 3:22-23; 4:1-2; Matt. 28:19; Mark 16:16; Acts 2:38; 8:12; 16:32-34; 18:8

73. Matt. 28:19; Acts 10:47-48; Gal. 3:27-28

74. Rom. 6:4; Col. 2:12; 1 Pet. 3:20-21; Acts 22:16

75. Acts 2:41-42; Matt. 28:19-20; Acts and Epistles

76. 1 Cor. 11:26; Matt. 26:26-29; Mark 14:22-25; Luke 22:14-20

77. 1 Cor. 11:28; 5:1, 8; 10:3-32; 11:17-32; John 6:26-71

78. Acts 20:7; Gen. 2:3; Col. 2:16-17; Mark 2:27; John 20:19; 1 Cor. 16:1- 2

79. Exod. 20:8; Rev. 1:10; Psa. 118:24

80. Isa. 58:13-14; 56:2-8

81. Psa. 119:15

82. Heb. 10:24-25; Acts 11:26; 13:44; Lev. 19:30; Exod. 46:3; Luke 4:16; Acts 17:2, 3; Psa. 26:8; 87:3

83. Heb. 4:3-11

84. Rom. 13:1-7; Deut. 16:18; 1 Sam. 23:3; Exod. 18:23; Jer. 30:21

85. Matt. 22:21; Titus 3:1; 1 Pet. 2:13; 1 Tim. 2:1-8

86. Acts 5:29; Matt. 10:28; Dan. 3:15-18; 6:7-10; Acts 4:18-20

87. Matt. 23:10; Rom. 14:4; Rev. 19:16; Psa. 72:11; Psa. 2; Rom. 14:9-13

88. Mal. 3:18; Prov. 12:26; Isa. 5:20; Gen. 18:23; Jer. 15:19; Acts 10:34- 35; Rom. 6:16

89. Rom. 1:17; 7:6; 1 John 2:29; 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1 Pet. 4:17-18

90. 1 John 5:19; Gal. 3:10; John 3:36; Isa. 57:21; Psa. 10:4; Isa 55:6-7

91. Prov. 14:32; Luke 16:25; John 8:21-24; Prov. 10:24; Luke 12:4-5; 9:23- 26; John 12:25-26; Eccl. 3:17; Matt. 7:13-14

92. 1 Pet. 4:7; 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35; 1 John 2:17; Matt. 28:20; 13:39-40; 2 Pet. 3:3-13

93. Acts 1:11; Rev. 1:7; Heb. 9:28; Acts 3:21; 1 Thess. 4:13-18; 5:1-11

94. Acts 24:15; 1 Cor. 15:12-59; Luke 14:14; Dan. 12:2; John 5:28-29; 6:40; 11:25-26; 2 Tim. 1:10; Acts 10:42

95. Matt. 13:49, 37-43; 24:30-31; 25:31-33

96. Matt. 25:35-41; Rev. 22:11; 1 Cor. 6:9-10; Mark 9:43-48; 2 Pet. 2:9; Jude 7; Phil. 3:19; Rom. 6:32; 2 Cor. 5:10-11; John 4:36; 2 Cor. 4:18

97. Rom. 3:5-6; 2 Thess. 1:6-12; Heb. 6:1-2; 1 Cor. 4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11-12; 1 John 2:28; 4:17

Reprint of Mountain Monergism's Latest Post

This column is fourth in a series of articles that can be found at The Lincoln Journal:

Self-holiness must be replaced with the expression of the gospel in all of life
Series / part 4
The gospel of "according to me"
Jim Hale,Columnist

The gospel is the way that anything is renewed and transformed by Christ--whether a heart, a relationship, a church, or a community. It is the key to all doctrine and our view of our lives in this world. The gospel is not just the start of salvation, but is given for all believers walking in this sin filled world. It is when we leave the gospel that we try to add to its power and effect it has on our new life that will cause us to sin. This sin path has two basic ways to follow. Both paths remove the grace of God found in the gospel. Some who wrongly think they have placed their trust in Christ have failed to leave their self glory of good deeds behind and will hold on to those works as they are placed in the grave thinking that grace is not enough for them in order to be saved.
The gospel of God has freed us from the law and just as those that live with no regard for God in sin, the moralist lives in no regard of grace and fails to see sin in his own life.
If we were to look at a cross section of thoughts generated by people holding to the idea that the gospel of God matters little on one hand, or that grace of the gospel has not the power to save and must be supported by one’s own works, we will see that both sides are not that far apart. Both paths, be they legalist or a call for free liberty take us away from the grace of God and places salvation in our own hands. Both replace God with self.
It was my plan to show attitudes that go against the gospel in all aspects of life. However it would be foolish for me to think I can word it any better than Pastor Tim Keller has.
1. Approach to discouragement.
When a person is depressed, the moralist says, "you are breaking the rules--repent.". On the other hand, the relativist says, "you just need to love and accept yourself". But (assuming there is no physiological base of the depression!). The gospel leads us to examine ourselves and say: "something in my life has become more important than God, a pseudo-savior, a form of worksrighteousness". The gospel leads us to repentance, but not to merely setting our will against superficialities. It is without the gospel that superficialities will be addressed instead of the heart. The moralist will work on behavior and the relativist will work on the emotions themselves.
2. Approach to the physical world.
Some moralists are indifferent to the physical world--they see it as "unimportant", while many others are downright afraid of physical pleasure. Since they are seeking to earn their salvation, they prefer to focus on sins of the physical like sex and the other appetites. These are easier to avoid than sins of the spirit like pride. Therefore, they prefer to see sins of the body as worse than other kinds. As a result, legalism usually leads to a distaste of pleasure. On the other hand, the relativist is often a hedonist, someone who is controlled by pleasure, and who makes it an idol. The gospel leads us to see that God has invented both body and soul and so will redeem both body and soul, though under sin both body and soul are broken. Thus the gospel leads us to enjoy the physical (and to fight against physical brokenness, such as sickness and poverty), yet to be moderate in our use of material things.
3. Approach to love and relationships.
Moralism often makes relationships into a "blame-game". This is because a moralist is traumatized by criticism that is too severe, and maintains a self-image as a good person by blaming others. On the other hand, moralism can use the procuring of love as the way to "earn our salvation" and convince ourselves we are worthy persons. That often creates what is called "codependency"-- a form of self-salvation through needing people or needing people to need you (i.e. saving yourself by saving others). On the other hand, much relativism/liberalism reduces love to a negotiated partnership for mutual benefit. You only relate as long as it is not costing you anything. So the choice (without the gospel) is to selfishly use others or to selfishly let yourself be used by others. But the gospel leads us to do neither. We do sacrifice and commit, but not out of a need to convince ourselves or others we are acceptable. So we can love the person enough to confront, yet stay with the person when it does not benefit us.
4. Approach to suffering.
Moralism takes the "Job's friends" approach, laying guilt on yourself. You simply assume: "I must be bad to be suffering". Under the guilt, though, there is always anger toward God. Why? Because moralists believe that God owes them. The whole point of moralism is to put God in one's debt. Because you have been so moral, you feel you don't really deserve suffering. So moralism tears you up, for at one level you think, "what did I do to deserve this?" but on another level you think, "I probably did everything to deserve this!" So, if the moralist suffers, he or she must either feel mad at God (because I have been performing well) or mad at self (because I have not been performing well) or both. On the other hand, relativism/pragmatism feels justified in avoiding suffering at all costs--lying, cheating, and broken promises are OK. But when suffering does come, the pragmatist also lays the fault at God's doorstep, claiming that he must be either unjust or impotent. But the cross shows us that God redeemed us through suffering. That he suffered not that we might not suffer, but that in our suffering we could become like him. Since both the moralist and the pragmatist ignore the cross in different ways, they will both be confused and devastated by suffering.
5. Approach to sexuality.
The secularist/pragmatist sees sex as merely biological and physical appetite. The moralist tends to see sex as dirty or at least a dangerous impulse that leads constantly to sin. But the gospel shows us that sexuality is to reflect the self-giving of Christ. He gave himself completely without conditions. So we are not to seek intimacy but hold back control of our lives. If we give ourselves sexually we are to give ourselves legally, socially, personally--utterly. Sex only is to happened in a totally committed, permanent relationship of marriage.
6. Approach to one's family.
Moralism can make you a slave to parental expectations, while pragmatism sees no need for family loyalty or the keeping of promises and covenants if they do not "meet my needs". The gospel frees you from making parental approval an absolute or psychological salvation, pointing how God becomes the ultimate father. Then you will neither be too dependent or too hostile to your parents.
7. Approach to self-control.
Moralists tell us to control our passions out of fear of punishment. This is a volition-based approach. Liberalism tells us to express ourselves and find out what is right for us. This is an emotion-based approach. The gospel tells us that the free, unloseable grace of God "teaches" us to "say no" to our passions (Titus 2:13) if we listen to it. This is a whole-person based approach, starting with the truth descending into the heart.
8. Approach to other races and cultures.
The liberal approach is to relativize all cultures. ("We can all get along because there is no truth".) The conservatives believe there is truth for evaluation of cultures, and so they choose some culture as superior and then they idolize it, feeling superior to others in the impulse of self-justifying pride. The gospel leads us to be: a) on the one hand, somewhat critical of all cultures, including our own (since there is truth), but b) on the other hand, we are morally superior to no one. After all, we are saved by grace alone. Christians will exhibit both moral conviction yet compassion and flexibility. For example, gays are used to being "bashed" and hated or completely accepted. They never see anything else.
9. Approach to witness to non-Christians.
The liberal/pragmatist approach is to deny the legitimacy of evangelism altogether. The conservative/moralist person does believe in proselytizing, because "we are right and they are wrong". Such proselyzing is almost always offensive.
But the gospel produces a constellation of traits in us. a) First, we are compelled to share the gospel out of generosity and love, not guilt. b) Second, we are freed from fear of being ridiculed or hurt by others, since we already have the favor of God by grace. c) Third, there is a humility in our dealings with others, because we know we are saved only by grace alone, not because of our superior insight or character. d) Fourth, we are hopeful about anyone, even the "hard cases", because we were saved only because of grace, not because we were likely people to be Christians. d) Fifth, we are courteous and careful with people. We don't have to push or coerce them, for it is only God's grace that opens hearts, not our eloquence or persistence or even their openness. All these traits not only create a winsome evangelist but an excellent neighbor in a multi-cultural society.
10. Approach to human authority.
Moralists will tend to obey human authorities (family, tribe, government, cultural customs) too much, since they rely so heavily on their self-image of being moral and decent. Pragmatists will either obey human authority too much (since they have no higher authority by which they can judge their culture) or else too little (since they may only obey when they know they won't get caught). That mean either authoritarianism or anarchy. But the gospel gives you both a standard by which to oppose human authority (if it contradicts the gospel), but on the other hand, gives you incentive to obey the civil authorities from the heart, even when you could get away with disobedience.
11. Approach to human dignity.
Moralists often have a pretty low view of human nature--they mainly see human sin and depravity. Pragmatists, on the other hand, have no good basis for treating people with dignity. Usually they have no religious beliefs about what human beings are. (If they are just chance products of evolution, how do we know they are more valuable than a rock?) But the gospel shows us that every human being is infinitely fallen (lost in sin) and infinitely exalted (in the image of God). So we treat every human being as precious, yet dangerous!
12. Approach to guilt.
When someone says, "I can't forgive myself", it means there is some standard or condition or person that is more central to your identity than the grace of God. God is the only God who forgives--no other "god" will. If you cannot forgive yourself, it is because you have failed your real God, your real righteousness, and it is holding you captive. The moralist's false god is usually a God of their imagination which is holy and demanding but not gracious. The pragmatist's false god is usually some achievement or relationship.
13. Approach to self-image.
Without the gospel, your self-image is based upon living up to some standards--whether yours or someone's imposed upon you. If you live up to those standards, you will be confident but not humble. If you don't live up to them, you will be humble but not confident. Only in the gospel can you be both enormously bold and utterly sensitive and humble. For you are both perfect and a sinner!
14. Approach to joy and humor.
Moralism has to eat away at real joy and humor--because the system of legalism forces you to take yourself (your image, your appearance, your reputation) very seriously. Pragmatism on the other hand will tend toward cynicism as life goes on because of the inevitable cynicism that grows. This cynicism grows from a lack of hope for the world. In the end, evil will triumph--there is no judgment or divine justice. But is we are saved by grace alone, then the very fact of our being Christians is a constant source of amazed delight. There is nothing matterof-fact about our lives, no "of course" to our lives. It is a miracle we are Christians, and we have hope. So the gospel which creates bold humility should give us a far deeper sense of humor. We don't have to take ourselves seriously, and we are full of hope for the world.
15. Approach to "right living".
Jonathan Edwards points out that "true virtue" is only possible for those who have experienced the grace of the gospel. Any person who is trying to earn their salvation does "the right thing" in order to get into heaven, or in order to better their self-esteeem (etc.). In other words, the ultimate motive is selfinterest.
But persons who know they are totally accepted already do "the right thing" out of sheer delight in righteousness for its own sake. Only in the gospel do you obey God for God's sake, and not for what God will give you. Only in the gospel do you love people for their sake (not yours), do good for its own sake (not yours), and obey God for his sake (not yours). Only the gospel makes "doing the right thing" a joy and delight, not a burden or a means to an end.

A Reprint from "Slice of Laodicea"

This was posted by Ingrid at Slice of Laodicea http://www.sliceoflaodicea.com

Wanted: An Old-fashioned Church

To Whom it May Concern:

I’m looking for a good Christian church. I don’t want to sing songs off a wall, the same five notes, over and over and over and over again while I am lightheaded from standing so long. There’s a record of the hymns of God’s people that spans 2000 years. Why are we so arrogant as to think we don’t need those wonderful songs any longer? Have we gone through more suffering, more affliction, more pain for Jesus than those who wrote these enduring hymns? Does a semi-secular song writer in Nashville with a multi-million dollar music contract have more to say to us about God and the Christian life than the 17th-century hymn writer who lost four children and his wife during the 30 years War?

I don’t want to have my eardrums bashed in by the three kids in the “worship band” who can’t be bothered to bathe, shave, dress or comb their hair on Sunday morning. If it’s really all about the God that Scripture describes as ineffably holy, shouldn’t that be reflected in attitude and dress for those who serve in church music?

I don’t want a vampy “praise and worship” leader who is flaunting her wares at every male within view as she does her worship moves on “stage”. If we are to worship God in spirit and in truth, as Scripture tells us, than what’s all the flesh about? Can we no longer discern the difference?

I don’t want to see people in beach attire with their backsides peeping out of their shorts because they think that God isn’t worth their best efforts at dressing. “God doesn’t care about clothes, only man”, they say. But the real reason is that it’s just plain easier to cruise into church in jeans or whatever is still lying on the floor from the night before. Dressing up for worship of the Lord would cost them something, however little, and they don’t want to pay it.

I also don’t want to see all the variations on lovers’ back rubs where Chuck and Sue take turns massaging each other’s neck and shoulders during the sermon so everyone behind them is completely distracted. Behavior affects other people. Are Christians so self-absorbed that they never think about the people behind them trying to hear the message?

I don’t want to hear announcements during “worship” about the youth group pizza blast and laser tag event next Tuesday night, the need for grills for the upcoming church fun fest or jokes about how Bill burned the wieners last summer at the church picnic. Why can this not be put at the end after our “worship” is completed?

I don’t want Christian karaoke for “special music”. Screeching females trying to imitate their favorite pop stars belong at the local bar, not a house of prayer.

Let me tell you what I am looking for in corporate worship of believers.

I’m looking for a spirit of reverence among God’s people, a sense that we have come to join in with the company of angels, archangels, and the church triumphant who gather before God’s throne in that never ending heavenly worship.

I’m looking for a service that is founded upon and completely focused on God and His Word. I want to begin the worship with an entrance Psalm, to be reminded that in worship we enter heaven’s gates with thanksgiving and His courts with praise. I want to hear the name of God invoked at the beginning, opening the worship in the name of the Father, and the Son, and the Holy Spirit, without which Spirit, we worship in vain.

I need to confess my sins, receive the comforting assurance that God has forgiven me, and I want to corporately confess my faith with my fellow believers. I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, His only Son, our LORD…

I need to sing of God’s holiness, His attributes and His greatness through the hymns of the faith that have been handed down through the ages from the pens and the lips of those who have gone before us. Why? Because God is truly “Immortal, Invisible, God only Wise, in light inaccessible, hid from our eyes”. Because God is “Holy, Holy Holy,” our Lord God Almighty, who was and is and is to come. Because it is right and fitting that our souls should praise the King of Heaven. He is worthy of all our praise because He is “Lord, Enthroned in Heavenly Splendor”. To discard this canon of music of Christ’s church down through time is to turn our backs on our family in the faith. In 21st Century America, we truly do not know better than they.

I need to hear the Scriptures read out—as much of it as possible. Three Scripture lessons are hardly enough. How often has a passage of Scripture read out spoken to my heart about something? Why is Scripture so often limited to the text of a message, if it’s there at all now? The Old Testament Lesson. The New Testament Lesson. The Gospel Lesson. I need all the lessons that God’s holy Word can provide.

I need to hear the Scriptures preached from a man of God, who is a man of prayer and personal holiness and who takes seriously his office of under-shepherd. Why do I want preaching? Because faith comes by hearing, the Bible says, and hearing by God’s Word. I need conviction of the Holy Spirit in my own heart and life. I want to be reminded who God is and my duty before Him. I don’t want a pastor who spews vulgarities and crude talk to show how “real” he is, or who feeds on Hollywood so that the only thing that comes out of his mouth is foolishness in his pathetic attempts at cultural relevance. God’s Word is eternally relevant. I can tell where the pastor gets his life food from. It always, always shows. Any pastor who is not a man of the Word and of prayer is no pastor at all.

I want a pastor who prays for his sheep, who understands that we are in a spiritual battle, and that Satan hates us and will do anything he can to try to take our faith from us. I want elders who lead by example with their families. No family is ever perfect. That’s why we need the forgiveness of our Savior daily. But elders should be leading lives that are Christ-honoring in their marriages and in their leadership and training of their children. When the children of an elder are worldly and carnal and disrespectful, it is plain that they are not keeping their homes in order. This kind of leadership no church needs because how will the members learn how to run their own homes and families if no godly example is in view? We are sheep. We need leaders.

I want a time of serious prayer in church, seeking God for His help and wisdom in these dark times, for the needs of the congregation and for the witness of the fellowship in the community. As we kneel, we’re reminded of our utter helplessness without the Lord.

I want a benediction at the end of the worship, where the pastor tells us to go in peace, because we have been washed in the blood of the Lamb, have been forgiven for our sins, and have the joyful assurance that God is with us and will take care of us.

This kind of old-fashioned church might meet in a rented room, a home, a gymnasium, a new, modern building, a vine-covered, old brick traditional church, a little white frame building or anywhere else. It is not the location that matters, it is the content and focus of the worship, and the heart of the leaders of the church.

Outside of the corporate worship, I want a church that believes in evangelism and outreach. Doctrinal clubs that sit smugly complacent are actually mausoleums. Who wants to worship in a tomb? There is a world out there that needs the message of the Gospel. It is our responsibility to take it to them, and churches should facilitate and train members for this critical mission. Truly saved believers have a burning heart to share it with others. I want to be part of a church that has this burning heart. I want to be part of a church where the young people are not just going on mission trips because they get to have fun in cool places, but because they get to share with those who have never heard the truth that Jesus saves. Social work is fine, but the Gospel message of Jesus must be heard loud and clear in the midst of it.

If you know of such a church in my area, would you please contact me at the earliest convenience. I would be grateful.

Sincerely,

A Christian

There are many who crave the kind of church I have described in my letter. They are weary of the things that go on in churches today where the careless, thoughtless and vacuous man-centered services leave them empty and longing for real worship and real food. For those who have nothing resembling this in their area, pray whether God might ask you to begin such a fellowship. Reverence, God-centeredness, Scripture reading, prayer, Psalms, hymns, a message from the Word—these things can be done even in your living room with like-minded fellow believers.

To the many Disney-fied/emerging church refugees, you may need to consider this if you have exhausted other possibilities. Perhaps the church comes full circle today. What began in the homes of believers 2,000 years ago may return there as the corrupt institutional churches and denominations grow ever worse. May the Lord lead us all to worship Him in reverence and awe, in spirit and in Truth. He is worthy of all our praise, now and through eternal ages. Praise the Lord.

And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

–Revelation 5:11-14

Providence Bible Church..the beginning

As a family, we were burdened for a reformed work in our area. My husband Jim and I had grown increasingly disheartened by the lack of spiritual truths from the pulpit in our local church body. After an extremely trying time within our church, we decided as a family to resign our local church membership and seek fellowship with a church that desired to worship as we did. By that, I mean that the Word of God would be preached and Jesus Christ would be exalted. That, my friend, was much easier said than done.

After visiting at least 10 different churches, our disillusionment was great. Jim writes a weekly column for a local paper regarding spiritual themes(Mountain Monergism), and connects with others nationwide, often sharing what has been transpiring in our lives. Basically it came down to the great need to plant a reformed baptist work in our community. This had been a long-time prayer of ours, and God was starting to answer that prayer in the most unusual workings.

• On February 24, 2008, our family started meeting in our home for Sunday morning worship

• On Palm Sunday, we visited a reformed church in Bluefield, WV. We were touched by their kindness and willingness to be of help with our fledgling church. After many meetings with others with the same heart's desire to see a reformed work in the Charleston, WV area, Providence Bible Church was established for the glory of the Lord.

• Starting in mid-May, Providence Bible Church will be meeting at The Chilton House in Saint Albans, WV for Sunday morning services. We have been offered this facility by the Christian couple that currently owns the historic restaurant. Praise God from Whom all blessings flow....

"Providential"...

Providential
1. a. often capitalized : divine guidance or care b. capitalized : God conceived as the power sustaining and guiding human destiny
2. the quality or state of being provident.

Provident

1. Of or resulting from divine providence.

2. Happening as if through divine intervention; opportune.