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These are the Old and New Testaments. They were written by men divinely inspired and contain God's will as revealed to man. They are a sufficient and infallible guide in religious faith and practice, and the supreme standard by which all human conduct, creeds, and opinions should be tried. (II Tim. 3: 16-17)



The scriptures teach that there is only one true and living God (Duet. 6:4; I Cor. 8:4; Jer. 10:10; John 7:28; II Cor. 1:18; I John 5:20; I Tim. 6:17), who is a Spirit (John 4:24; II Cor. 3:17), self-existent (Ex. 3:14; Psalm 83:18; John 5:26; Rev. 1:4), eternal (Psalm 90:2; Duet. 33:27; Isa. 57:15; Rom. 1:20; I Tim. 1:17), Immutable (Mal. 3:6; Num. 23:19; James 1:17) omnipresent (I Kings 2:27; Jer. 23:24; Psalm 139: 7-10; Isa. 57:15; Acts 17:24), omniscient (Acts 15:18; I Chron. 28:9; Psalm 94:9, 10; Acts 1:24), Omnipotent (Rev. 19:6; Job 42:2; Psalm 135:6; Matt. 19:26; Mark 14:36; Luke 18:27), Independent (Eph. 4:6; Job 9:12; Isa. 14:13,14; Daniel 4:35; Rom. 11:33-36), good (Psalm 119:68; 25:8; 106:1; 145:9; Matt. 19:17), wise (Rom. 16:27; Daniel 2:20; I Tim. 1:17; Jude 25), holy (Lev. 19:2; Job 6:10); just (Duet. 32:4; Psalm 92:15; 119:137; Zeph. 3:5), and merciful (Eph. 2:4; Ex. 34:6; Neh. 9:17; Psalm 100:5), the Creator (Gen. 1:1; Ex. 20:11; Psalm 33:6, 9; Col. 1:16; Heb. 11:3), Preserver (Neh. 9:6; Job 7:20; Col. 1:17; Heb. 13) and Governor (Psalm 47:7; II Chron. 20:6; Psa. 95:3), of the Universe; the Redeemer (Isa. 47:4; Prov. 23:11; Isa. 41:14; 59:20; Jer. 50:34), Saviour (Isa. 45: 21; 43:3, 11; 49:26), Sanctifier (Ex. 31:13; I Thess. 5:23; Jude 1) and Judge (Heb. 12:23; Gen. 18:25; Psalm 50:6; II Tim. 4:8) of men; and the only proper object of divine worship (Ex. 34:14; 20:4, 5; Matt. 4:10; Rev. 19:10).

The mode of His existence, however, is a subject far above the under­standing of man (Job 11:7; Isa. 40:28); finite beings cannot comprehend Him (Rom. 11:33; Job 26:14). There is nothing in the universe that can justly represent Him for there is none like Him (Ex. 9:14; 8:10; I Chron. 17:20); He is the foundation of all perfection and happiness. He is glorified by the whole inanimate creation, and is worthy to be loved and served by all intelligence (Psalm 19:1, 2; 145:10, 150:6).



God exercises a providential care and superintendence over all His creatures (Acts 17:28; Matt. 10:20; Psalm 104:13, 14; Job 14:5; Eph. 1:11), and governs the world in wisdom and mercy, according to the testimony of His word (Psalm 22:28; 97:2; Isa. 33:22; Ex. 34:6; Job 36:5). God has endowed man with power of free choice, and governs him by moral laws and motives; and the power of free choice is the exact measure of his responsibility (Duet. 30:19; Isa. 1:18-20; John 5:40; Rom. 2:14, 16; Prov. 1:24-28).

All events are present with God from everlasting to everlasting, but His knowledge of them does not in any way cause them, nor does He decree all events which He knows will occur (Ezek. 33:11; Acts 15:11; I Sam. 2:30; Ezek. 18:20, 25, 31; Jer. 44:4).



God created the world and all things that it contains, for His own pleasure and glory, and for the enjoyment of His creatures (Rev. 4:11, Isa. 43:7; I Tim. 6:17). The angels were created by God (Col. 1:16), to glorify Him (Rev. 7:11), and obey His commandments (Psalm 103:20).

Those who have kept their first estate, He employs in ministering blessings to the heirs of salvation (Heb. 1:14; Jude 6), and in executing His judgments upon the word (II Sam. 24:16; Rev. 16:1).

God created man, consisting of a material body and a thinking, rational soul (Gen. 2:7). He was made in the image of God to glorify his Maker (Gen. 1:26, 27; I Cor. 6:20).



Our first parents, in their original state of probation, were upright; they naturally preferred and desired to obey their Creator, and had no preference or desire to transgress His will (Eccl. 7:29; Eph. 4:24; Col. 3:10), till they were influenced and inclined by the tempter to disobey God's commands. Previously to this, the only tendency of their nature was to do righteousness. In consequence of the first transgression, the state under which the posterity of Adam came into the World is so far different from that of Adam, that they have not that righteousness and purity which Adam had before the fall; they are not naturally willing to obey God, but are inclined to evil (Psalm 51:5; Rom. 8:7; Eph. 2:4; Psalm 58:3; Gen. 8:21; John 3:6; Gal. 5:19-21; Rom. 5:12).

Hence, none by virtue of any natural goodness and mere work of their own, can become the children of God (John 6:44; I Cor. 2:14); but all are dependent for salvation upon the redemption effected through the blood of Christ, and upon being created anew unto obedience through the operation of the Spirit (John 3:25; 1:13; Heb. 12:14; Col. 1:14; Titus 3:5), both of which are freely provided for every descendant of Adam.



Jesus Christ, the Son of God, possesses all Divine perfections. He and the Father are one, He in His Divine nature filled all the offices and performed the works of God to His creatures that have been the subject of revelation to us. As man, He performed all the duties toward God that we are required, repentance of sin excepted.

His divinity is proved from His titles, His attributes, and His works. The Bible ascribes to Christ the title of Saviour (Isa. 45:25; 43:10, 11; John 4:42; Phil. 3:20; II Tim. 1: 10; Titus 2:13), Jehovah (Psalm 83:18; Isa. 40:3; Luke 1:76), Lord of Hosts (Isa. 8:13, 14; I Peter 2: 4-6; Isa. 6:5; John 12:41), the first and the last (Rev. 21:13; 1:1, 11; Isa. 44:6), God (I Tim. 3:16; I John 3:16; John 1:1; Heb. 1:8; John 20:28, 29), true God (I John 5:20), great God (Titus 2:13), God over all (Rom. 9:5), Mighty God and the everlasting Father (Isa. 9:6).

He is eternal (Col. 1:17, Micah. 5:2; Heb. 1:8), unchangeable (Heb. 13:8; 1:12), omnipresent (John 3:13; Matt. 18:20; 28:20; Eph. 1:23), omniscient (John 16:30; 2:25, 26; 21:17; Rev. 2:23), omnipotent (Col. 2:8, 10; Matt. 28:18; Heb. 1:3; Rev. 1:8), holy (Acts 3:14; Luke 1:35; Heb. 7:26; Rev. 3:7), and is entitled to Divine worship (Heb. 1:6; John 5:23; Phil. 2:10, 11; Matt. 28:9, Luke 24-52).

By Christ the world was created (Heb. 1:8, 10; John 1:3, 10; Col. 1:16), He preserves (Heb. 1:3; Col. 1:17), and governs its (Isa. 9:6; I Peter 3:22; Eph. 1:21); He has proved redemption for all men (Eph. 1:7; Heb. 9:12; Gal. 3:13; Isa. 44:6; I Peter 1:18, 19; Rev. 5:9), and He will be their final judge (II Tim. 4:1; Matt. 25: 31-46; John 5:22).

The Word which in the beginning was with God, and which was God, by whom all things were made, condescended to a state of humiliation in becoming like us, pollution and sin excepted (John 1:14; Phil. 2:6, 7; II Cor. 8:9; Heb. 4:15). In this state, as a subject of the law, He was liable to the infirmities of our nature (Heb. 2:17; Matt. 8:17; 4:2; 8:24; John 11:33, 35; 19-28; Isa. 53:3; Luke 22:44); was tempted as we are (Heb. 4:15; Matt. 4:1-11); but He lived our example, and rendered perfect obedience to the Divine requirements (I Peter 2:21; John 13: 15; I John 2:6). As Christ was made of the seed of David according to the flesh, He is called The Son of Man (Isa. 42:21; Matt. 5:17; 3:15; Gal. 4:4); and as the Divine existence is the fountain from which He proceeded, and was the only agency by which he was begotten (Luke 19:10), He is called the Son of God (John 16:27; Matt. 1:18, 20), being the only begotten of the Father (Luke 1:35; Mark 1:1; John 1:34, 20:31), and the only incarnation of the Divine Being (John 3:16; 1:18).



The Scriptures ascribe to the Holy Spirit the acts of an intelligent being. He is said to guide (John 16:13), to know (I Cor. 2:11), to move (Gen. 1:2; Acts 8:39), to give information (Acts 10:19; I Cor. 2:13; Acts 21:11; John 14:26), to command (Acts 13:2), to forbid (Acts 16:6), to send forth (Acts 13:4), to reprove (John 16:8; Gen. 6:3), and to be sinned against (Mark 3:29; Isa. 63:10; Acts 7:51; Eph. 4:30). The attributes of God are ascribed to the Holy Spirit; such as eternity (Heb. 9:14), omnipresence (Psalm 139:7), omniscience (I Cor. 2:10), goodness (Neh. 9:20; Psalm 143:10), and truth (John 14:17). The works of God as ascribed to the Holy Spirit; creation (Job 33:4; 26:13; Psalm 104:30), inspiration (II Peter 1:21), giving of life (I Peter 3:18; Roman. 8:11), and sanctification (I Cor. 6:11).

The same acts which in one part of the Bible are attributed to the Holy Spirit are in other parts said to be performed by God (Isa. 6:8, 9; Acts 28:25, 26; John 3:16; Matt. 1:18). The apostles assert that the Holy Spirit is Lord and God (II Cor. 3:17; Acts 5: 3,4). From the foregoing, the conclusion is, that the Holy Spirit is, in reality, God, and one with the Father in all Divine perfections. It has also been shown that Jesus Christ is God, one with the Father. Then these three, the Father, Son, and Holy Ghost, are one God.

The truth of this doctrine is also proved from the fact that the Father, the Son, and the Holy Ghost are united in the authority by which believers are baptized, and in the benedictions pronounced by the apostles (Matt. 28:19; II Cor. 13:14; I Peter 1:2), which are acts of the highest religious worship.



As sin cannot be pardoned without a sacrifice, and the blood of beasts could never wash away sin, Christ gave Himself a sacrifice for the sins of the world (I John 2:2; Isa. 53:5; 10:11; Rom. 4:25; Matt. 20:28; I Peter 3:18; John 1:29; Heb. 9:26; Rom. 5: 6-8), and thus made salvation possible for men (Titus 2:11; Heb. 2:9; I Tim. 2:6; Isa. 45:22; II Peter 3:9; II Cor. 5:14, 15; I Tim. 4:10).

He died for us, suffering in our stead, to make known the righteousness of God, that He might be just in justifying sinners who believe in His Son (Rom. 3:25, 26; 5:9, 18: Matt. 26:28; Eph. 1:7; Rev. 1:9; I Peter 2:24). Through the redemption effected by Christ, salvation is actually enjoyed in this world, and will be enjoyed in the next, by all who do not in this life refuse obedience to the known requirements of God (Rom. 5:18; 8:1; Mark 16:15; Rom. 2:14,15). The atonement for sin was necessary (Heb. 9:22; Eph. 1:7; Rom. 5:19). For present and future obedience can no more blot out past sins than past obedience can remove the guilt of present and future sins. Had God pardoned the sins of men without satisfaction for the violation of His law, it would follow that transgressions might go on with impunity, the government would be abrogated, and the obligation of obedience to God would be, in effect, removed. Our Lord not only died for our sins, but He arose for our justification (Rom. 4:25; I Cor. 15:17), and ascended to heaven (Acts 1:11; Mark 16:19), whereas Mediator between God and man He will make intercession for men until the final judgment (Heb. 7:25; Rom. 8:34; Heb. 9:24; I Tim. 2:5; I Cor. 15:24).



The call of the Gospel is coextensive with the atonement of all men (Mark 16:15; Isa. 45:22; Prov. 8A Isa. 55:1, Rev. 22:17), both by the Word and the Striving of the Spirit (Joel 2:28; John 16:18, 1:9; Isa. 55:11; Luke 2:10); so that Salvation is rendered equally possible to all (I Tim. 2:4; Acts 10:34; Ezek. 33:11; II Peter 3:9), and if any fail of eternal life, the fault is wholly their own (Hosea 13:9; Prov. 1:24-31; Isa. 65:12; Jer. 7:13, 14; Zech. 7:11, 13; John 5:40; Matt. 23:37).



The repentance which the Gospel requires includes a deep conviction, a penitential sorrow, an open confession, a decided hatred, and an entire forsaking of all sin (II Cor. 7:10; Psalm 51: 17; Prov. 28: 13; Psalm 32: 3,5; Ezek. 36:31; Psalm 51:3, 4; Ezek. 18:30). This repentance God has enjoined on all men; and without it in this life, the sinner must perish eternally.



Saving faith is an assent to the mind to the fundamental truths of revelation (Heb. 11: 1,6; John 5: 46, 47; Rom. 10:9), an acceptance of the Gospel through the influence of the Holy Ghost (Rom. 10:10; Gal. 5:22; I Cor. 12: 8,9); and a firm confidence and trust in Christ (Acts 16:31; John 3:16; Rom. 4:20, 22; Eph. 3:12). The fruit of faith is obedience to the Gospel (James 2:17; Gal. 5:6; I Timothy 1:5).  The power to believe is the gift of God (Phil. 1:29; II Peter 1:1; Eph. 2:8); but believing is an act of the creature which is required as a condition for pardon, and without which the sinner cannot obtain salvation (John 3:36; Mark 16:16; John 18:21, 24; Heb. 11:6). All men are required to believe in Christ, and those who yield obedience to His requirements become the children of God by faith (John 1:7; Gal. 3:26; Acts 10:43; Rom. 5:1; John 3:15).



As man is a fallen and sinful being, he must be regenerated in order to obtain Salvation (John 3:3; Heb. 12:14; Rev. 21:27; Gal. 5:19-21). This change is an instantaneous renewal of the heart by the Holy Ghost (John 3:5;1:13; Ezek. 36: 26,27; Titus 3:5; Eph. 2:10), whereby the penitent sinner receives new life, becomes a child of God (Rom. 8:16; John 1:12; 5:25; James 1:18; II Cor. 5:17), and disposed to serve Him (Ezek. 11: 19, 20; I Peter 2:5). This is called in scripture being born again, born of the Spirit (John 3:5, 6, 8; I John 4:7; 5:1), being quickened (Eph. 2:1; Psalm 119:50, 93; Eph. 2:5; Col. 2:13), passing from death unto life (John 5:24; I John 3:14), and a partaking of Divine nature (II Peter 1:4; Heb. 3:14.



Personal justification implies that the person justified has been guilty before God; and in consideration of the atonement of Christ, accepted by faith, the sinner is pardoned and absolved from the guilt of sin, and restored to the Divine favor (Rom. 5:1, 16; Acts 13:39; Isa. 53:11). Though Christ's atonement is the foundation of the sinner's redemption, yet without repentance and faith it can never give him justification and peace with God (Acts 13:19; Heb. 4:2; 11:6; Rom. 9:31, 32; Acts 13:38, 39).



MAN'S SIDE - A complete consecration of Himself and all his to God and His service (Rom. 12:1; I Cor. 6:19, 20; Lev. 20:7; II Cor. 7:1; I Cor. 10:31; Mal. 3:10; Luke 12:22, 23; 14:25-33; Rom. 6:6; Gal. 2:20).

GOD'S SIDE - Is an instantaneous work of God's grace in a believer's heart whereby the heart is cleansed from all sin and made pure by the blood of Christ; It is obtained by faith and is subsequent to regeneration. The Christian can and should abide in this state unto the end of life, constantly growing in grace and in the knowledge of our Lord Jesus Christ (I Thess. 4:3; John 17:17; I Thess. 5:23; Heb. 13:12; Eph. 5:26; I John 1:7; Lev. 20:8; Heb. 9:13, 14; II Tim. 2:20, 21; Heb. 2:11;10:1-22; Luke 24:49; Acts 2:1-4; 15:8, 9; 26:16-18; I Cor. 1:30; I John 4:16­18; Col. 3: 1-4).



We believe that holiness is, and should be taught as, a way of life, both inward and outward.

INWARD - According to the Scripture (II Cor. 7:1), we are to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (Matt. 5:8, 48, 23:26; Mark 7:15-23; John 14: 15-23; I Thess. 5:23; I Pet. 1:15-16; James 1:26-27, 2:10, 3:14-18, 5:9).

OUTWARD - In these last days, when so many churches are relaxing their standards and allowing outward worldliness to come into their churches; we believe we, as holiness people, should take a bold stand on God's Word in this area of Christian living, as taught in the Scripture:

        Make-up: Scriptural evidence proves that the wearing of make-up is against God's will. (Jer. 4:30; Eze. 23:40; II Kings 9:30).

        Hair length: According to the Scripture, men should keep their hair short, and women should have long hair. (I Cor. 11: 1-6).

        Women's Dress: According to the Word of God, it is contrary to the Scriptures for women to wear pants. (Deus. 22:5; I Tim. 2:9; I                                           Cor. 6:19-20).

        Jewelry: According to the Scriptures, it is wrong for people to adorn themselves with jewelry. (I Pet. 3: 1-6; Rom. 12: 1-2; Isa. 3:19-                          21; Gen. 35:4; 1 Tim. 2:9).



We believe that the Baptism of the Holy Ghost may be obtained by a definite act of appropriating faith on the part of the fully cleansed believer and that the first evidence of the reception of this experience is the speaking with other tongues as the Spirit gives utterance (Luke 11:13; Acts 1:5; 2:1-4; 8:17; Luke 24:49; Acts 1:8, 10:45-46, 19:1-7).



We believe that it is the privilege of the Spirit-baptized believer to enjoy the benefits of spiritual gifts - wisdom, knowledge, faith, gifts of healing, working gift  miracles, prophecy, discerning of spirits, diverse kinds of tongues, and that interpretation of tongues (I Cor. 12: 1-14), and that these gifts are separate and apart from the baptism.



There are strong grounds to hope that the truly regenerate will persevere unto the end and be saved through the power of Divine grace which is pledged for their support (Rom. 8:38, 39; I. Cor. 10:13; II Cor. 12:9; Job 17:9; Matt. 16:18; John 10:27, 28; Phil. 1:6), but their future obedience and final salvation are neither determined nor certain, since through infirmity and manifold temptations, they are in danger of falling; they ought, therefore, to watch and pray lest they make shipwreck of their faith and be lost (II Chron. 15:2; II Peter 1:10; Ezek. 3 3:18; John 15:6; I Cor. 10:12; Heb. 6:6; 12:15; I Chron. 28:9; Rev. 2:4;1 Tim. 1:19; II Peter 2:20, 21; I Cor. 9:27; Matt. 24:13).



Before the death and resurrection of Christ, under the old dispensation, the seventh day of the week, as commemorative of the work of creation, was set apart for the Sabbath (Ex. 20:8-11). Under the Gospel, the first day of the week, in commemoration of the resurrection of Christ, and by the authority of the apostles, is observed as the Christian Sabbath or The Lord's Day. (Luke 24:1-7; 33-36; John 20: 19-26; Acts 2:1; 20:7; I Cor. 16:2; Rev. 1:10).

In these days when The Lord's Day is being desecrated by so many, we as a church feel it our duty to take a stand against the practice of buying, selling and working on Sunday, attending meetings for worldly amusement, visiting pleasure resorts, promiscuous and questionable, joy-riding, etc., on The Lord's Day.



We believe that it is decidedly against the Christian Principle and influence of all people to engage in dancing, card playing, attending fairs, shows, carnivals, professional ball games, etc.; going to swimming lakes and pools and bathing with mixed crowds. (I John 2:15-17; I Thess. 5:22).



To be temperate is to abstain from the use of all intoxicating liquors and illegal drugs, be moderate in eating, avoiding immodest styles and fashions of the world; leaving off those things that will make us conform to the ways of the world. "Abstain from all appearance of evil." (I Peter 3:3; I Tim. 2:9; Prov. 20:1, 23:20, 29-30; Hab. 2:15; Luke 21: 34; Phil. 3:19; Rom. 13:13; I. Cor. 6:10; Prov. 21:23; Rev. 9:21, 21:8, 22:15; I. Cor. 3:16-17; II Cor. 7:1).

Members of the Free Will Baptist Church who persist in the use of intoxicating liquors, after they have been admonished, are to be excluded.

We believe that the use of tobacco in any form, the growth of and the selling of tobacco, is in direct opposition to the principles of gospel temperance. Our churches and Sunday Schools should discourage every form of intemper­ance, and do what they can to encourage the enforcement of the prohibition laws and regulations. (Hab. 2:15; I Cor. 3:16-17; II Cor. 7:1).



We believe it is totally against God's Word for anyone to participate in or give their support to an abortion. We urge our people to stand firmly against abortion and abstain from its practice and endorsement. (Gen. 9:6; Ex. 20:13, 21: 12-15; Lev. 24:17; Deut. 5:17; James 4:2, 2:11).


Since God's Word plainly declares the sinfulness of homosexuality, we as a conference are in direct opposition to participation in any activities of this nature. We refuse to grant credentials of any kind to persons who are involved in homosexuality in any form. (Lev. 18:22; Gen. 19:5-9; Rom. 1:26-27; I Cor. 6:9; II Cor. 12:21; II Tim. 3:3; Jude 7).



God's word teaches that one-tenth of our net income belongs to Him and that freewill offering should be given as He has blessed us. While this was practiced under the law, instead of repealing, as some would have us believe, Jesus endorsed it (Matt. 23:23) (See also Gen. 28:22; Lev. 27:30; Mal. 3:8-10).



We believe that there is only one Scriptural reason for divorce, and that is, fornication on the part of the person from whom the divorce is desired. We do not believe that there is any Scripture that sets either the husband or wife free to marry again so long as both parties live. (Matt. 5:32; 19:9; Luke 16:18; Rom. 7:3; I Cor. 7:10).



The Church is an organized body of believers in Christ, who statedly assemble to worship God, and who sustain the ordinances of the Gospel agreeably to His Word (I Cor. 1:2; Acts 2:41, 47; 20:7; I Cor. 16:1,2; Rev. 1:4). In a more general sense it is the whole body of Christians throughout the world, and none but the regenerate are its real members (Eph. 5:25, 27; 1:22, 23; I Cor. 12:27, 28; Col. 1:18, 24; I Peter 2:5; John 18:36; 15:2, 6). Believers are admitted to a particular Church on their giving evidence of faith, being baptized and receiving the hand of fellowship (Acts 2:41; 8:12; Gal. 3:27).



Qualifications of Ministers - They must possess good natural and acquired abilities (II Tim. 2:15; I Tim. 4:13-16; Titus 1:9; 2:7, 8; II Tim. 1:7; 2:2; I Tim. 3:2-7), deep and ardent piety (Psalm 50:16; II Tim. 1:8-11, 14; 2:22; 3:5; Titus 1:5-9; I Cor. 2:12-16), be specially called by God to the work (Acts 20:28; Heb. 5:4; I Cor. 9:16; Acts 13:2), and ordained by the laying on of hands ( I Tim. 4:14; II Tim. 1:6; Acts 13:3).

Duties of Ministers - They are to preach the Word (Mark 16:15; II Tim. 4:2; II Cor. 4:5; Ezek. 33:7), administer the ordinances of the Gospel (Matt. 28:19; Luke 22:19, 20; Acts 20:11; 27-35; I Cor. 11:23-28;10:16), visit their people, and otherwise perform the work of faithful pastors (Heb. 13:17; I Peter 5:2; Acts 20:28, 31; Jer. 3:15). (See "The Pastor" under Government.)



Christian Baptism - This is the immersion of believers in water in the name of the Father, the Son, and the Holy Ghost (Matt. 28:19; Col. 2:12; Acts 8:36-39; Matt. 3:16; Mark 1:5; John 3:23; Acts 16:32-34; 2:41), in which are represented the burial and resurrection of Christ, the death of Christians to the world, the washing of their souls from the pollution of sin, their rising of newness of life, their engagement to serve God, and their resurrection at the last day (Rom. 6:4; Col. 3:3; 2:12; Titus 3:5; Gal. 3:27; I Cor. 15:29).

The Lord's Supper - This is a commemoration of the death of Christ for our sins, in the use of bread, which He made the emblem of His broken body; and the cup, the emblem of His shed blood (I Cor. 11:23-26; Matt. 26:26-28; Luke 22:19, 20). And by it, the believer expresses his love for Christ, his faith and hope in Him, and pledges to Him perpetual fidelity (I. Cor. 10:16, 21; 11:27-29). It is the privilege and duty of all who have spiritual union with Christ thus to commemorate His death; and no man has a right to forbid these tokens to the least of His disciples (I. Cor. 10:17; Matt. 26:27; Rom. 14:1, 10; I Cor. 12:12-27; Acts 2:42; 20:7).