What We Believe and Articles of Faith

Compiled by Pastor Jim Jester

The Fellowship of God’s Covenant People is a local independent church under the authority of Jesus Christ alone. We are an unregistered church, not associated with the 501c3 IRS status. We consider ourselves neither Catholic nor Protestant, but rather, a Covenantal church. Our liturgy consists of the singing of Psalms, hymns, and spiritual songs, special prayer, and The Lord’s Supper memorial (once a year, at Passover). We welcome all of Israel to attend.

The Apostle’s Creed

1. I Believe in God Almighty, creator of heaven and earth;

2. And in Jesus Christ his only begotten Son, our Lord,

3. Who was born of the Holy Ghost and Virgin Mary;

4. And crucified under Pilate, at behest of the Sanhedrin.

5. He was brutally tortured, buried and guarded;

6. And arose from the dead on the third day.

7. He ascended to heaven, to the right hand of the Father;

8. Whence He shall come to judge the living and the dead.

9. And, I believe in the Holy Ghost, his keeping power;

10. The Holy Church of Israel, and communion of saints;

11. The remission of sins, and the cleansing thereof;

12. The resurrection of the body, and life everlasting. Amen.

[Christian Identity version by James Jester.]

Key Doctrine

In addition to the above Apostle’s Creed, we at the Fellowship of God’s Covenant People, believe a key doctrine known as “Christian Identity.” This doctrine is exclusive in nature, and therefore, we are not universal as are the other mainline denominations.

Christian Identity asserts that the Elect of God are exclusively the White race created in Adam, not the Jews. The “Jews” (a relatively new term) do not appear in the Pentateuch, but are a totally different people than the Hebrew Israelites (Bible genealogy proves this); and are separated from them by many centuries. We believe a prayerful study of the Bible and a general knowledge of world history, provides convincing proof that the Anglo-Saxon, Celtic, Scandinavian, Germanic, and related peoples are the racial descendants of Israel, sometimes referred to as “the lost ten tribes,” which migrated from their various locations in the East after their dispersion. These are also known as “Gentiles” in the New Testament. The “Judeans” (not the mistranslated “Jews” of the KJV) were the remnant people of the tribes Judah and Benjamin during New Testament times; these of course, of Israelite descent, except those of Edomite blood, who had infiltrated the population, whom Jesus condemned.

The basis for believing this doctrine (above) has sometimes been referred to as Duel Seedline (or Serpent Seedline, c. 1960-70’s). It says, the “serpent” (his identity being conjectural) impregnated Eve and she bore Cain by superfetation (twins by different fathers); and that Genesis 3:15 is more than simply a prophecy of our coming Lord, but that it depicts two distinct racial lines from Cain and Seth. Thus, the offspring of Seth as the legitimate “seed of the woman” (Adamites) to inherit the covenant and promises of God; and the offspring of Cain (other hybrids & races) as the enemies of God and his Elect.

Whatever we call this doctrine (or some of the opinions and errors that have come out of it), we must acknowledge the racial significance behind it. Needless to say, there have been many debates over the years as to how Eve became pregnant by two different “men,” if she actually did at all, as most of mainstream Christianity claims.

The creation account in Genesis is highly symbolic. The point here is not to prove the existence of a supernatural fallen angel, but to prove the adversarial nature of the opposing race to the Adamic race. The “serpent” being a symbol for Eve’s evil thoughts to disregard the command of God. It is likely that Eve’s pregnancy was from a “man” of another race, not Satan himself. There have been many debates on whether Satan was a fallen angel or a man. Whatever the case, Scriptures teach that Adamkind is responsible for his own sins, and is not blame a devil as a scapegoat. The main point now should be, is that our adversary (the satan) exists in his descendants (Cainites, Edomites, Jewry).

Many today would call Christian Identity a “racist” doctrine, but the context of Scripture confirms its truth. Christian Identity is a Christ-centered theology based on covenant promises. “Identity” implies that we are racially aware. We know who we are in Adam and in Christ. The only way to establish such identity is with the genealogies and covenants found in the Bible.

God married only one bride, i.e., Israel. God identifies Himself as the God of Abraham, Isaac, and Jacob. Not once has God claimed to be the God of a different genealogical name, or the God of everyone on the planet. These two facts alone prove the Bible as a racial book. Clearly, it is not a universal book for all peoples. It is the history of a particular people, i.e., Israel (the White, Adamic, Aryan race). Only they have born the fruit of Christian civilization down through history. You only have I known of all the families of the earth…” (Amos 3:2).

We at the Fellowship of God’s Covenant People do not consider ourselves as “evangelical” or “Judeo-Christian,” neither do we subscribe to Arminianism or Calvinism, although Calvin’s views are more compatible. We consider ourselves Covenantal in theology because it best blends the truth on both sides of the Protestant debate, while correcting the errors of both. The everlasting Covenant that God made with Abraham was the missing third alternative viewpoint during the Reformation struggle. Had the Reformers considered this piece of the puzzle, they would have discovered a harmony within all of the Scripture that they had not seen beforehand.

Some Identity History

The Roman Catholic (universal) Church boasts that it can trace its origin back to the apostles and that Protestantism cannot, implying that it is the only true church. However, Christian Identity can also trace its origin to the apostolic age through the British church in Rome; not far from the present Vatican.

Joseph of Arimathea established the first above ground church in Glastonbury, England, immediately after the death of Christ (35-38 A.D.). Druidism had been a part of the Isles for many centuries and merged with the Christian faith. The British church became known as the Culdees (Church of the Refugees) or Celtic Church.

It is commonly believed that St. Paul was responsible for taking Christianity to Rome, but the church in Rome existed before Paul went to Rome. Evidence indicates it spread to Rome from Britain not from Palestine.

Christianity was first introduced into Britain by Joseph of Arimathea, A.D. 36-39; followed by Simon Zelotes, the apostle; then by Aistobulus, the first bishop of the Britons; then by St. Paul. Its first converts were members of the royal family of Siluria, that is, Gladys, the sister of Caradog, Gladys (Claudia) and Eurgen, his daughters, Linus his son, converted in Britain before they were carried into captivity to Rome. The two cradles of Christianity in Britain were Ynys Wydrin, “the Crystal Isle,” translated by the Saxons Glastonbury, in Somersetshire, where Joseph settled and taught; and Siluria, where the earliest churches and schools, next to Ynys Wydrin, were founded by the Silurian dynasty. (R. W. Morgan, Epistolae ad Gregoniam Papam.)

The fact that Joseph of Arimathea founded the first Christian church in England was also confirmed by the church councils of Pisa (1409), Constance (1417), Sienna (1424), and Basle (1434). The Britons have the historical claim to the first church building above ground, as well as being the first people to proclaim themselves a Christian nation – both almost two centuries before Rome! Thus, Roman Catholicism is not the only contender for authenticity.

Further mention of the British church and the travels of the Apostle Paul are found in the book of Acts chapter 29 (missing from our Bibles). It is also known as The Sonnini Manuscript, which was found in the archives at Constantinople.

Nearer to our time, when the Pilgrims came to America, they selected this text to preach from: II Samuel 7:10, “Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more.” This prophecy was fulfilled in the Pilgrims. They believed that they were Israel and America was the new land for Israel. The fake country in the Middle East that calls itself “Israel” is not true Israel. The “chosen people” myth and the IsraLIE state was perpetuated by the chief of all liars. Jesus said they were children of the devil, and lying is what they do best. The next thing they do is infiltrate and pervert Christian countries, cause them to sin and forsake God’s Law.

There have been others who held the belief that the ancient Israelites were the forefathers of the Anglo-Saxons and other Nordic peoples. In 1919, a book was published (“The lost Ten Tribes”), in which Rev. Joseph Wild, D.D., pastor of Congregational churches at Brooklyn N.Y., and Toronto, said, “The main idea I wish to convey in this book, is that God is conducting His Providence through His ancient chosen people Israel, whom I believe are found in the Saxon race. And His throne on earth, through which flow the purposes of Providence, is David’s throne, which I believe to be at present the English throne. The United States fulfills the role of the tribe of Manasseh.” (Preface, p.4)

In 1980, Herbert W. Armstrong, founder and editor of “The Plain Truth” magazine, on page 91, under the section “Israel’s New Land,” he said: “We are ready now to search out the actual location of the lost tribes of the outcast house of Israel. We know they exist today as a nation, and a company of nations, powerful, looked upon as Gentiles. And when we find them, we shall find the throne of David!” Then on page 95, he says, “…our white, English-speaking peoples today — Britain and America — are actually and truly the birthright tribes of Ephraim and Manasseh of the ‘lost’ house of Israel…” He also claimed the other eight tribes descended into the north-western European nations (p. 104).

Articles of Faith

For our statement of faith we have chosen a greatly abridged and revised version of the Westminster Confession. By revised, I mean that I have changed certain areas where Christian Identity doctrine would differ, such as, references to universalism. But since this historic document is so close to what we believe, I figured, why write a new statement of faith from scratch? So I chose this as a starting point, altering it where appropriate; and omitting some chapters altogether. (Pastor James N. Jester)

THE CONFESSION OF FAITH OF THE WESTMINSTER ASSEMBLY

CHAPTER I. Of the Holy Scripture

We believe the Bible to be inspired by God, and by His care and providence, kept pure in all ages, and are therefore authentic.

The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture, it must be searched and known by other places that speak more clearly; and hopefully, harmonize them into one consistent revelation of God.

We believe the Bible to be our only rule for faith and practice. We also accept other ancient texts, such as the book of Enoch, so long as such books do not conflict with the canon of Scripture. It is obvious that the whole of Scripture lies in the context of racial identity. Without this in view, no one can completely understand the Scripture.

There appear to be some minor errors or mistakes in the Bible; but we do not rule out the possibility that some places have been deliberately tampered with by our enemy, especially after the Babylonian exile.

CHAPTER II. Of God, and of the Holy Trinity

There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible; immutable, immense, eternal, almighty, most wise, most holy, most absolute; working all things according to the counsel of His own immutable and righteous will, for His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving, transgression and sin; the rewarder of them that diligently seek Him; and terrible in His judgments, hating all sin, and who will by no means clear the guilty.

God hath all life, glory, goodness, in and of Himself; and is all-sufficient, not standing in need of any creatures which He hath made, nor deriving any glory from them, but only manifesting His own glory in, by, and upon them. He is the fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever He pleases. In His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent, or uncertain. He is most holy in all His counsels, all His works, and all His commands. To Him is due from angels and men, whatsoever worship, service, or obedience He is pleased to require of them.

In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.

CHAPTER III. Of God’s Eternal Decree

God, from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordains whatsoever comes to pass: yet so, as thereby neither is God the author of sin; nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.

By the decree of God, for revealing His glory, some men and angels are predestinated to everlasting life; and others foreordained to everlasting death.

Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal purpose, and the secret counsel of His will, hath chosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto: and all to the praise of His glorious grace.

As God hath appointed the elect unto glory, so hath He, by the eternal and free purpose of His will and Covenant, foreordained the means thereto. Wherefore, they who are elected, yet fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other redeemed, but the elect covenant seed only.

The rest of mankind God was pleased, according to the unsearchable counsel, whereby He extends or withholds mercy, as He pleases, over His creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of His justice.

CHAPTER IV.  Of Creation

It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of His eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.

After God had made all other creatures, He created Adamkind, male and female, with reasonable and immortal souls, endued with knowledge and righteousness, after His own image; having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.

CHAPTER V.  Of Providence

God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible fore-knowledge, and the free and immutable counsel of His will.

The almighty power and infinite goodness of God so far manifest in His providence, that it extends itself even to the first fall, and all other sins of angels and men; yet so, as the sinfulness thereof proceeds only from the creature, and not from God, who being most holy and righteous, neither is nor can be the author or approver of sin.

CHAPTER VI.  Of the Fall of Man, Sin, and the Punishment thereof

Our first parents, being seduced by the subtlety and temptation of Satan, sinned in eating the forbidden fruit. This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.

They being the root of all Adamkind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation. From this original corruption, we are disabled, made opposite to all good, and wholly inclined to evil.

This corruption of nature doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin. Every sin, both original and actual (commission or omission), being a transgression of the righteous law of God, doth, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death.

Original sin, of our own corrupt nature, has sometimes been identified with the flesh, the world, the devil, or the adversary. Thus, our own sin nature must come under the sanctifying grace of the Spirit of Christ.

CHAPTER VII.  Of God’s Covenant with Man

The distance between God and the creature is so great, that although reasonable creatures owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God’s part, which He hath been pleased to express by way of covenant.

The first covenant made with Adamkind was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.

Adamkind, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein He freely offered unto sinners life and salvation by Jesus Christ; requiring of them faith in Him, that they may be saved, giving them His Holy Spirit, to make them willing, and able to believe.

This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance promised.

This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the elect nation of Israel, all signifying the Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins and eternal life.

Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments; which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fulness and spiritual efficacy, to Israel, and is called the New Testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.

CHAPTER VIII.  Of Christ the Mediator

It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior of His Church, the Heir of all things, and Judge of the world: unto whom He did from all eternity give a people, to be His seed, and to be by Him in time called, redeemed, sanctified, and glorified.

The Son of God, being very and eternal God, of one substance and equal with the Father, did, when the fulness of time was come, take upon Him Adamkind’s nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man.

The Lord Jesus, in his mortal nature, yet united to the divine, was anointed with the Holy Spirit, above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fulness should dwell; to the end that, being holy, harmless, and full of grace and truth, He might be thoroughly furnished to execute the office of a mediator, and surety. Which office He took not unto Himself, but was thereunto called by His Father, who put all power and judgment into His hand, and gave Him commandment to execute the same.

This office the Lord Jesus did most willingly undertake; which that He might discharge, He was made under the law, and did perfectly fulfill; endured most grievous torments in His soul, and most painful sufferings in His body; was crucified, and died, was buried, and remained under the power of death, yet saw no corruption. On the third day He arose from the dead, with the same body in which He suffered, with which also he ascended into heaven, and there sits at the right hand of His Father, making intercession, and shall return, to judge men and angels at the end of the age.

The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of His Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.

CHAPTER IX.  Of Free-Will

God hath endued the will of man with that natural liberty, that is neither forced, nor by any absolute necessity of nature, determined to good or evil. Adamkind, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God.

Mankind, by his fall into a state of sin, hath wholly lost all ability of will toward any spiritual good; so as, a natural man, being altogether averse from goodness, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.

When God converts a sinner, and translates him into the state of grace, He frees him from his natural bondage under sin; and by His grace alone, enables him freely to will and to do that which is spiritually good; yet so, by reason of his remaining inward corruption, he doth not always perfectly perform that which is good, but doth also lean toward the evil. The will of man is made perfectly and immutably free to good alone in the state of glory only.

CHAPTER X.  Of Effectual Calling

All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit, out of the state of sin and death; enlightening their minds spiritually to understand the things of God, taking away their heart of stone, and giving them a heart of flesh; renewing their wills, and by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, they come most freely, being made willing by His grace.

Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who works when, where, and how He pleases; so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word. The Elect, as defined by Scripture, are the true Adamic racial descendants of covenant Israel.

Others, not elected, not of Adamic stock/covenant Israel, although they may be called by the ministry of the Word, are incapable of coming to Christ, and therefore cannot be saved.

CHAPTER XI.  Of Justification

Those whom God effectually calls, He also freely justifies: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ to them, they receiving and resting on Him and His righteousness, by faith; which faith they have not of themselves, it is the gift of God.

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

Christ, by His obedience and death, did fully discharge the debt of all those that are justified, and did make a proper, real, and full satisfaction to His Father’s justice in their behalf.

God did, from all eternity, decree to justify all the elect, the covenant Israel of God; and Christ, in the fulness of time, died for their sins, and rose again for their justification.

God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, they may, by their sins, fall under God’s fatherly displeasure, and not have the light of His countenance restored to them, until they humble themselves, confess their sins in repentance, and renew their faith.

CHAPTER XII.  Of Adoption

All those that are justified, God vouchsafes, in and for His only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the family, enjoy the liberties and privileges of the children of God, have His name upon them, have access to the throne of grace with boldness, yet humility, are enabled to cry, Father, are protected, provided for, and chastened by Him: yet never cast off, but sealed to the day of redemption, and inherit the promises of eternal salvation.

CHAPTER XIII.  Of Sanctification

They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by His Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more strengthen all saving graces, to the practice of true holiness, without which no man shall see the Lord.

This sanctification is throughout the whole man; yet imperfect in this life, there abiding still some remnants of corruption, whence arises a continual war, the flesh lusting against the Spirit, and the Spirit against the flesh. In which war, although the remaining corruption, for a time, may prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.

CHAPTER XIV.  Of Repentance unto Life

Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ.

By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all, purposing and endeavoring to walk with Christ in all the ways of His commandments.

Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it. Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavor to repent of his particular sins, particularly.

CHAPTER XV.  Of Good Works

Good works are only such as God hath commanded in His holy Word. These good works, done in obedience to God, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus unto, and having their fruit unto holiness, they may have eternal life.

Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will, and to do, of His good pleasure.

Works done by unregenerate men, although they may be things which God commands, and of good use both to themselves and others; yet, because they proceed not from a heart purified by faith; nor are done in a right manner, nor to a right end, the glory of God, they are therefore sinful and cannot please God or make a man suitable to receive grace from God.

CHAPTER XVI.  Of the Perseverance of the Saints

They, whom God hath accepted in His Beloved, Israel, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere to the end, and be eternally saved.

This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, through Abraham, and the nature of the covenant of grace, which is everlasting and infallible.

Nevertheless, they may, through their own temptations, the world, and the prevalence of corruption remaining in them, fall into grievous sins; and, for a time, continue therein; whereby they incur God’s wrath, have their hearts hardened, and bring temporal judgments upon themselves.

CHAPTER XVII.  Of the Law of God

God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity to perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power to keep it. After his fall, the law continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the four first commandments containing our duty towards God; and the other six, our duty to man.

Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a young church, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.

The moral law doth forever bind all, both justified persons and others, to the obedience thereof; and that, not only in regard of the matters contained in it, but also in respect of the authority of God the Creator, who gave it to Israel. Neither doth Christ, in the Gospel, in any way dissolve, but much strengthens this obligation.

CHAPTER XVIII.  Of Christian Liberty, and Liberty of Conscience

The liberty which Christ hath purchased for believers under the Gospel consists in their freedom from the guilt of sin, the condemning wrath of God, and in their being delivered from this present evil world and dominion of sin; from evil afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience to Him, not out of slavish fear, but a child-like love and willing mind. All of which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Judaean church was subjected; and in greater boldness of access to the throne of grace, than believers under the law did.

God alone is Lord of the conscience, and hath left it free from the doctrines of men, which are in any way contrary to His Word, or beside it, if matters of faith, or worship. They who, upon pretense of Christian liberty, do practice any sin or cherish lust, thereby destroys any Christian liberty; which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our life.

CHAPTER XIX. Of Religious Worship, and the Sabbath Day

Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone; not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.

Prayer, with thanksgiving, being one special part of worship, is by God required of all men; and, that it may be accepted, it is to be made in the name of the Son, by the help of His Spirit, according to His will, with understanding, reverence, humility, fervency, faith; and, if vocal, in a known tongue. Likewise, the singing of psalms and hymns, which effectively are also a part of prayer in public worship.

Prayer is to be made for things lawful; and for the men living, or that shall live hereafter: but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.

As it is the law of nature, that a due proportion of time be set apart for the worship of God; so, in His Word, by a positive and perpetual command binding all men, He hath appointed one day in seven, for a Sabbath, to be kept holy unto Him; which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed to the first day of the week, which, in Scripture is called the Lord’s Day, and is to be continued to the end of the age as the Christian Sabbath.

CHAPTER XX.  Of Marriage, and Divorce

Marriage is between one man and one woman of the same race: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue of the same kind after kind; and of the Church with an holy seed; and for preventing uncleanness.

It is lawful for all sorts of people to marry, as long as they are within their own race, who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked.

Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending party were dead.

Although the corruption of man be such as is apt to study arguments, unduly, to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such willful desertion as can not be remedied by the Church, or civil magistrate, is sufficient cause to dissolve the bond of marriage; wherein, a public and orderly course is to be observed; and the persons concerned in it not left to their own wills and discretion in their own case.

CHAPTER XXI.  Of the Church

The Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one under Christ, her Head.

The visible Church consists of all those throughout the world that are of the Adamic race that profess the true faith of the Gospel of the kingdom of the Lord Jesus Christ. They are the family of God, the Church; whom Christ hath given the ministry of God, for the perfecting of the saints. A church is a gathering, quorum, assembly, congregation or society comprised of the people of Israel, and by extension, any Adamic racial stock, of which Israel consists. These are known as the Aryan/Caucasian race, the White, Anglo-Saxon, Celtic, Germanic, Scandinavian and related peoples that migrated from their various locations in the East after their dispersion from the Middle East; sometimes referred to as “the lost ten tribes of Israel.” The church is a distinct unit to aid in the fellowship of believers, united to one another in love; and in the execution of the laws of God within the kingdom of God on the earth. This, of course, includes all government authorities, from the lowest level of local government to the highest office in the land.

There is no other head of the Church but the Lord Jesus Christ. Nor can the Pope of Rome, in any sense, be the head, but is that Antichrist, that man of sin and son of perdition, that exalts himself against Christ and all that is of God.

CHAPTER XXII.  Of Baptism

We believe there is insufficient Scriptural evidence to support the theory that Jesus Christ ordained the sacrament of Baptism for use in the visible church. In lack of such evidence, we believe this custom is from pagan sources, particularly jewish.

CHAPTER XXIII.  Of the Lord’s Supper

Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament (a liturgy) of His body and blood, called the Lord’s Supper, to be observed in His Church, as a memorial, for the perpetual remembrance of His sacrifice in His death; and, to be a bond and pledge of their communion with Him, and with each other, as members of His body, the Church.

CHAPTER XXIV.  Of the State of Men after Death, and of the Resurrection

The bodies of men, after death, return to dust, and see corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Beside these two places, for souls separated from their bodies, the Scripture acknowledges none.

At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up, with the selfsame bodies, and none other (although with different qualities), which shall be united again to their souls for ever.

The bodies of the unjust shall, by the power of Christ, be raised to dishonor: the bodies of the just, by His Spirit, unto honor; and made conformable to His own glorious body.

CHAPTER XXV.  Of the Last Judgment

God hath appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

The end of God’s appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation, of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fulness of joy, which shall come from the presence of the Lord; but the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be punished with everlasting destruction from the presence of the Lord.

Since Christ would have us persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity; so will He have that day unknown to men, that they may shake off all carnal security, and be ever watchful, because they know not what hour the Lord will come.

We, of the Fellowship of God’s Covenant People, generally take the Historicist view of eschatology and prophetic events.

CHAPTER XXVI.  Of the AntiChrist

The Antichrist, that old Serpent called the devil, or adversary, who goes about seeking whom he may devour, is to be renounced by all men, along with all his works and ways. Every spirit that rejects Jesus Christ, is the spirit of antichrist; and many antichrists have gone out into the world.

In the Creation of all things, the devil was not created as the embodiment of evil, but fell, of his own free will, from his first estate that was ordained by God, and rebelled against the Creator. Likewise, his progeny, as revealed in Bible genealogy, such as Cain’s line and Esau’s line, opposes all that is good. Thus, the prophesied account of enmity between the seed of the woman and the seed of the serpent continues unto this day, in his children, the Jews; as both our Lord Jesus and the Apostle Paul has confirmed in Holy Scripture (q.v., Jn. 8:44; I Th. 2:15).

Conclusion

In conclusion, it should be noted that no one church or minister has all the truth. But the point is, that we are always seeking the truth as found in God’s Word. “Who will have all men to be saved, and to come unto the knowledge of the truth.” (I Tim. 2:4)

What we have presented here are the major doctrines of the historic Christian faith. We need not include other minor doctrines, which usually are only parts of the major tenants of Scripture anyway (these must be set aside for other times and places).

There is enough liberty in the Christian faith for various interpretations and opinions among ministers where the Scripture is unclear or silent, as long as such opinions do not conflict with the whole of Scripture. All Scripture should fit together in harmony.

The church is not limited to theological or spiritual truth alone, but includes political and historical truth as well. All truth is important for those building the kingdom. The church is a place of learning for our people, and for the nation as a whole. It should educate and inform in all matters of life and lead God’s people toward the kingdom of which our Lord spoke:

“Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God. And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.” (Mk. 1:14-15)

Jesus prayed, “Thy kingdom come, Thy will be done on earth as it is in heaven.”