In doctrine and in practice we are conservative evangelicals of
Arminian-Wesleyan persuasion. The following paragraphs summarize the
major points of our doctrinal position.
There is but one living and true God (Deut. 4:35; I Cor. 8:4; II
Sam. 7:22; I Kings 8:23, 60; Isa. 43:10, 11; Mark 12:32; John 17:3;
Eph. 4:6; I Tim. 2:5); everlasting (Gen. 21:33; Rom. 16:26;) without
body parts (John 4:24); of infinite power, wisdom, and goodness
(Gen. 17:1; Matt. 19:26 Psa. 147:5; 34:8); the maker and preserver
of all things visible and invisible (Psa. 19:1; John 1:3; Cot 1:16).
In this Godhead there are three persons of one substance power and
eternity - the Father, the Son and the Holy Ghost (I John 5:7; I
Tim. 1:17; 3:16; Matt. 3:16; 17; 28:19).
2.3 JESUS CHRIST
The Son Who is the Word of the Father (John 1:1-3), is the very
eternal God, of one substance with the Father, who took man's nature
(John 1:14; 3:31; Heb. 2:14), in the womb of the Virgin, so that two
whole and perfect natures, that is to say, the Godhead and manhood,
were joined together in one person never to be divided, whereof is
One Christ, very God and very man. He truly suffered, was crucified,
died, and was buried. (I Cor. 15:3-6), to reconcile His Father to
us, and to be a sacrifice, not only for original guilt, but also for
the actual sins of man (Heb.13:12; 2:9; II Cor. 5:18) Christ did
truly rise again from the dead and took again his body (Matt. 28.6,
7; Acts 1:3 Luke 24:39-43), with all things pertaining to the
perfection of man's nature (Eph. 4:11-13; I John 3:2. 3), wherewith
He ascended into heaven (Acts 1:9; Eph. 1:20; 4:8; I Tim. 3:16).
2.4 THE HOLY GHOST
The Holy Ghost, proceeding from the Father and the Son (John 15:26
Acts 2:33; John 16:7), is of one substance, majesty and glory with
the Father and the Son, very and eternal God (I John 5:7; Matt.
3:16; Acts 5:3, 4)
2.5 SUFFICIENCY AND INERRANCY OF SCRIPTURE
The Holy Scripture (that is, the 66 books of the Protestant Canon of
the Bible) are the only written word of God. Every part of the
Bible, as originally written, was inspired by God and was and is
without error. The Bible contains all things necessary to salvation
and is the only totally authoritative and infallible rule of faith
and conduct (John 15:3 20: 31; II Tim. 3:15-17). Therefore, whatever
is not written therein nor may be proved thereby is not to be
accepted as article of faith nor be thought as essential to
salvation (Eph. 5:6, I Tim. 6:3, 4).
2.6 NATIVE DEPRAVITY
The original sin of Adam caused his alienation toward God. The
deprivation of the Spirit brought about an attendant depravation.
This resulted in the depravity of all his offspring (Romans 5:12).
This depravity is total extensively, and man is said to be "dead in
sins" (Eph. 2:1), without righteousness (Romans 6:20), without hope
(Eph. 2:12). It is not total Intensively, as wicked men and seducers
shall wax worse and worse (II Tim. 3:13). This is sometimes referred
to as Original Sin, Birth Sin, or Native Depravity.
2.7 FREE MORAL AGENCY
The condition of men since the fall of Adam is such that he cannot
turn and prepare himself by his own natural strength and works to
faith and calling upon God (Gen. 6:5; Luke 16:15; Heb. 11:16). For
this reason he has no power to do good works (Isa. 64:6) pleasant
and acceptable to God (Titus 3:5) without the grace of God by
Christ, assisting him (I Tim. 2.5; John 15:15). That this grace is
freely given to all men (I Tim. 4:10) making it possible for every
man to turn and be saved is clearly taught in both Testaments
(Joshua 24:15 Deut. 30:19; John 7:17; Rev. 22:17; I Kings 20:40).
Redemption implies someone doing for another, what that person
cannot do for himself. Scripturally, it includes both man and the
universe in which he dwells or of which he is a part. It will not
be- completed until there is "a new heaven and a new earth" (II
Peter 3:13; Rev. 21:l). As it pertains to man, it is accomplished by
grace through faith, (Eph 2:8). God provides the atonement by
setting forth His own Son to be a propitiation, (ROM 3:25), that man
might be redeemed by faith in His blood. (ROM 3:25; Eph. 1:7; CoI.
1:14; I Pet. 1:18,19). It is a covenant redemption set forth by a
sovereign God and is to be accepted and subscribed to or rejected by
man, (Deut.7:9; Heb. 8:8-10; Luke 1:68-79; Gal. 3:17; Heb.12:24,
25). This atonement is the only grounds of salvation. (John 14:6;
Acts 4:12); and it as sufficient for every individual (John 3:16;
Heb. 2:9). The atonement is graciously efficacious to the salvation
of the irresponsible from birth or the righteous who have become
irresponsible, and to the children in innocency, but is efficacious
to the salvation of those who reach the age of responsibility only
when they repent and believe. (Luke 24:46, 47; Acts 17:30; ROM 5:18,
19; I Cor. 15:22). Redemption includes justification, which changes
man's legal standing; regeneration, which changes a man's nature;
and adoption, which changes man's relationship to God.
2.8.1 Justification. As a sovereign, God is judge and must justify
or condemn. To avoid the necessity of condemning, He "set forth" His
own Son "to be a propitiation" (ROM 3:25), "that he might be just
and the justifier of him that believeth in Jesus" (ROM 3:26). We are
accounted righteous before God only by the merit of our Lord and
Saviour Jesus Christ (ROM 3:24-26; 4:25), by faith (Gen. 15:6; ROM
3:28 4:5 5:1), and not for our own works or deserving (ROM 4:6;
5:11, 16; Acts 13:39). Wherefore, that we are justified by faith
only is a most wholesome doctrine and very full of comfort (ROM
1:16, 17; 5:1).
2.8.2 Regeneration. Concomitant with justification is the
impartation of life "in His Son" (I John 5:11; ROM 8:32; Eph. 2:1).
This New Birth is the result of receiving Christ (John 1:12),
manifesting itself in a changed deportment (II Cor. 5:17); without
which man cannot see or enter into the Kingdom of God (John 3:3, 5;
I Cor. 2:14).
2.8.3 Adoption. Also concomitant with justification and regeneration
is adoption by which man's relationship to God Is changed (ROM 8:15;
Gal. 4:4, 5). From being "children of wrath" (Eph. 2:3); "children
of the wicked one" (Mat. 13:38), "children of this world" (Luke
16:8); man becomes a child of God (ROM 8:15-17; Gal. 3:26; II Cor.
2.9 ENTIRE SANCTIFICATION
As all justified believers are sanctified in Christ (I Cor. 1:2;
1:30), so all may be sanctified by Christ (Eph 5:25, 26; Heb.
13:12). Entire sanctification follows regeneration as circumcision
follows birth. It is to enable us to "Love the Lord thy God with all
thine heart" (Deut. 30:6). By this circumcision " made without
hands", the "body of the sins of the flesh" is put off (Col. 2:11).
Love is made perfect (I John 4:17); Holiness is perfected (II Cor.
2.9.1 Relationship to Regeneration. Entire sanctification is
subsequent to regeneration (John 17:9 -17) and is effected by the
baptism of the Holy Spirit (Luke 3:16. 17: I Pet. 1:2; ROM 15:16).
It is for all believers (John 17:20; I Thess. 4:2, 7; 5:23, 24), and
is an instantaneous experience, received by faith (Acts 2:1-4; 15:8,
9). It cleanses the heart of the recipient from all sin (I John 1:7,
9; Acts 15:8, 9), sets him apart and endows him with power for the
accomplishment of all to which he is called (Luke 24:49; Acts 1:8).
2.9.2 Evidence of the Experience. Those who teach that some special
phenomena such as speaking with unknown tongues constitutes a
witness to the Baptism with the Spirit expose themselves and their
hearers to peril of dangerous fanaticism. Perhaps no wiser counsel
has been given on this matter then that of John Wesley who wrote
long before the modern "tongues" movement appeared: "The grounds of
a thousand mistakes is the not considering, deeply that love is the
highest gift of God - humble, gentle, patient love - that all
visions, revelation, manifestations whatsoever are little things
compared to love. It were well you should be thoroughly sensible of
this. The heaven of heavens is love. There is nothing higher in
religion; there is in effect, nothing else. If you look for anything
but more love you are looking wide of the mark, you are getting out
of the royal way. And when you are asking others, "Have you received
this or that blessing," if you mean anything but more love you, you
mean wrong; you are leading them out of the way, and putting them
upon a false scent. Settle it then in your heart, that from the
moment God has saved you from all sin, you are to aim at nothing but
more of that love described in the thirteenth chapter of First
Corinthians. You can go no higher than this till you are carried
into Abraham's bosom."
2.10 SECURITY OF THE BELIEVER
Ours is a covenant keeping God: "There hath not failed one word of
all his good promises" (I Kings 8:56)
He has made "a better covenant" by Christ than the Moses (Heb. 8:6).
It is an "everlasting covenant" (Heb. 13:20). The blood of the
"everlasting covenant" is incorruptible (I Peter 1:18, 19). Both the
covenant and the blood by which it was sealed are as enduring as our
The incorruptible blood propitiates God and His law (ROM, 3:25-26),
enabling the sovereign God to enter into covenant with man, to
pardon (Eph.1:6), to fellowship (I John 1:3), and to keep these who
covenant with Him.
This security is adequate and sure, but there are conditions. "If we
walk in the light" there is cleansing (I John 1;7); "If we hold the
beginning of our confidence steadfast to the end" (Heb. 3:14). "If
any man draw back my soul shall have no pleasure in him" (Heb.
10:38). "If a man abide not in me he is cast forth as a branch"
There are also warnings. II Peter 2:20, 21 warns that if after
having "escaped the pollutions of the world" any of us "are again
entangled therein, and overcome, the latter end is worse with them
than the beginning" until "it had been better for them not to have
known the way of righteousness."
By keeping ourselves "in the love of God" (Jude 21) we will be "kept
by the power of God" (I Pet. 1:5).
2.11 SIN AFTER JUSTIFICATION
Not every sin willfully committed after justification is the sin
against the Holy Spirit and unpardonable (Mat. 12:31,32). Wherefore,
the grant of repentance is not to be denied to such as fall into sin
after justification. After we have received the Holy Ghost we may
depart from grace given and fall into sin and by the grace of God
rise again and amend our lives. Therefore, they are to be condemned
who say they can no more sin as long as they live here or deny the
place of forgiveness to such as truly repent (Mal. 3:7; Matt. 18:21;
I John 1:9; 2:1)
2.12 THE CHURCH
The ecclesia, the church, is composed of the called-out people who
have separated themselves from the world and have a living faith in
Christ as their personal Saviour (II Cor. 6:17 18, ROM 12:2; Jas.
4:4; I John 5:19; Heb. 11:6; ROM 10:10). Her mission is the
proclamation of the full gospel (Acts 1:8). salvation from all sin
(Heb. 7:25), divine healing (Jas. 5:14-16; Acts 4:10; Luke 9:2;
10:9), and the premillennial coming of Jesus Christ (Acts 1:9-11;
Matt. 25:6; I Thess. 4:16-18; Rev. 19:7; 20:5, 6). Her field is the
world (Mark 16:15).
Sacraments ordained of Christ are not only badges or tokens of
Christian profession, but rather they are certain signs of grace and
God's good will toward us by which He works invisibly in us, and not
only quickens, but also strengthens and confirms our faith in Him.
The sacraments were not ordained of Christ to be gazed upon, or to
be carried about, but to be duly used by us.
2.13.1 Baptism. This is an outward sign of an inward work wrought by
the Holy Ghost in the soul. As to the mode let everyone be fully
persuaded in his own mind, and no preacher or layman shall insist on
any certain mode (Matt. 28:19; Acts 2:28; Col. 2:12; Acts 8:36-38;
16:33; I Pet. 3:21).
2.13.3 The Lord's Supper. This is an ordinance whereby the body and
blood of Christ are given, taken, and, eaten, only after a heavenly
and spiritual manner, and their benefits accrue only to those who,
with a clear conscience, partake in faith of the material elements -
wine and bread. But they that receive them unworthily purchase unto
themselves condemnation, as St. Paul says (I Cor. 11:29). This
sacrament represents our redemption through Christ's blood, our
spiritual nourishment through His body (I Cor. 11:24-29), and the
expectancy of our faith in His return (Titus 2:13; I Cor. 11:26).
We embrace the scriptural doctrine of healing for the body, and
believe that it is the privilege of every child of God, to be healed
in answer to the prayer of faith according to Jas. 5:14, 15; yet we
are not to sever our fellowship from or pass judgment upon those who
use other providential means for the restoration of health (Jas.
5:16; Acts 4:10; Matt. 10:8; Luke 9:2; 10:9; I Cor. 12:9, 28; Acts
4:14; John 9:1-34)
2.15 CHRIST'S RETURN
We believe that the coming of our Lord is be personal and
premillennial; also that it is imminent (Acts 1:9-11; I Thess.
4:14-17; Matt. 24:27; 25:13; 26:29; Rev. 22.12) We must distinguish
between the Rapture - His coming in the air to receive His saints,
which may occur at any moment and the Revelation - His coming down
to earth with His saints (I Thess. 4:14-17; Matt. 24:27; 25:l3;
26:29; Rev. 20:4), which latter will not occur until after the
gathering of Israel (Exec. 36:24; 37:21), the manifestation of
antichrist, and other prophesied events (II Thess. 2:2-10; Rev.
2.16 RESURRECTION AND JUDGMENT?
According to the scriptures, Christ truly did rise again from the
dead (Matt. 28; Mark 16; Luke 24) and took again His body (John
20:27), wherewith He ascended into heaven, where He intercedes for
the truly penitent and the blood-washed until He returns again to
judge His saints for reward and to take His kingdom (Heb. 7:25).
2.16.1 Resurrection. The Scriptures also teach that there is a
resurrection of the dead, both of the just and the unjust (Acts
24:15; John 5:28, 29), and that God has appointed a day in which He
will judge the world in righteousness by Jesus Christ Whom He has
ordained (Acts 17:31).
2.16.2 Judgment and Rewards. Furthermore, the Word of God indicates
that the just shall be raised in their glorified bodies at Christ's
second coming (Luke 20:36; I Cor. 15:35), to receive their rewards
and to reign with Christ on the earth a thousand years (Rev. 20:4,
6), and to be forever in the presence of the Lord. The unjust are to
be raised at the end of the millennium (Rev. 20:5), to be judged and
go into everlasting punishment (Matt. 25:46), banished from the
presence of God.
2.16.3 Penance. Finally, because of the teaching of the Bible, we do
not believe in doing penance for sin (Acts 13:38, 39; Eph. 2:8, 9;
ROM 1:16, 17), nor in a purgatory for cleansing from sin (I John
1:7), nor in a chance after death, but in a punitive judgment for
the resurrected unjust (Heb. 9:27).
We are all destined to spend eternity in one of two places, heaven
or hell, according to our relationship to God when He calls us to
give account (ROM 14:12).
2.17.1 Heaven. Everyone who has a saving knowledge of Jesus Christ
our Lord, on departing from this life goes to be in felicity with
Him, and will share the eternal glories of His everlasting kingdom,
the fuller rewards and the greater glories being reserved until the
final judgment (Phil. 1:23, 24; II Cor. 5:6, 8,10; John 14:2, 3;
Matt. 25:34, 46).
2.17.2 Hell. While the saint goes from the judgment to enjoy eternal
bliss, the impenitent sinner is turned away into everlasting
condemnation, punishment, and misery. As heaven is described in the
Bible as a place of everlasting happiness, so hell is described as a
place of endless torment "where their worm dieth not, and the fire
is not quenched" (Matt. 25:41, 46; Luke 13:3; John 8;21, 23; Mark
First Edition - 1971
Second Edition - 1975
Third Edition -1990