We teach that whereas God has revealed Himself to man generally (i.e. in nature and conscience), these avenues are insufficient for salvation (Psalm 19:1-6; Romans 1:18-2:16), and thus, the Word of God constitutes God’s special revelation to mankind for salvation. This special revelation was finished with the completion of the New Testament (Hebrews 1:1-2; 2:3-4; Jude 3; Revelation 22:18-19).
We teach that the Bible is God’s only written revelation to man, and thus the sixty-six books of the Bible (i.e. the Protestant Canon) is the objective, propositional revelation of God (1 Thessalonians 2:13; 1 Corinthians 2:13). No church council or group of men made these books canonical, rather these books were recognized as clearly inspired by God.
We teach the verbal, plenary, inspiration of Scripture—God-breathed equally in all parts and in every word in the original documents (2 Timothy 3:16).
We teach that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities, backgrounds and different styles of writing (John 16:12-15; 1 Corinthians 2:7-14; Galatians 1:15-17; 2 Peter 1:20-21); they composed and rendered God’s Word to man without error (i.e. inerrant) in whole or in part (Matthew 5:18; 2 Timothy 3:16).
We teach that the Bible constitutes the only infallible rule of faith and practice, and is sufficient for both salvation and sanctification (Isaiah 40:8; 55:11; Matthew 4:4; 5:17-19; 24:35; John 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12-13).
We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatical-historical method of interpretation, which recognizes varieties of expression, literary forms and figurative language, under the enlightenment of the Holy Spirit (John 7:17; 16:12-15; 1 Corinthians 2:7-15; 1 John 2:20).
We teach that the Bible is absolutely authoritative and that therefore it is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. The truth of Scripture stands in judgment of men; never do men stand in judgment of it (2 Timothy 2:15).
We teach that throughout human history in the context of time God revealed more and more of His person, character and will (i.e. progressive revelation). Though in history God did modify how he dealt with specific people in line with His sovereign plan, no previous revelation was ever contradicted.
We teach that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5-7; 1 Corinthians 8:4), an infinite, personal, all-knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons (i.e. Trinity)—Father, Son, and Holy Spirit (Isaiah 48:16; Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience. Functional subordinations within the Trinity never stand opposed to the full Deity that each of the Persons possesses. God is, but is not limited to:
- Self-Existent (John 5:26; Romans 11:36).
- Eternal (Deuteronomy 33:27; Psalm 90:2; Isaiah 57:15).
- Sovereign (Psalm 115:3; Daniel 4:35; Matthew 19:26).
- Transcendent (Psalm 113:4-5).
- Omnipresent (1 Kings 8:27; Psalm 139:7-10; Jeremiah 23:24).
- Omnipotent (Isaiah 40:28; Jeremiah 32:17).
- Omniscient (Psalm 147:5; Hebrews 4:13).
- Immutable (Psalm 102:25-27; Malachi 3:6; James 1:17).
- Incomprehensible (Isaiah 55:8-9; Romans 11:33-35).
- Perfect (Psalm 18:30; Matthew 5:48).
- Holy (Leviticus 11:44; Isaiah 6:1-3; 57:15).
- Truthful (Numbers 23:19; Romans 3:4; Hebrews 6:18).
- Gracious (Matthew 5:45; Romans 3:24; Ephesians 2:8-9).
- Love (John 3:16; Romans 5:8; 1 John 4:8).
- Merciful (Romans 11:32; Titus 3:5).
- Righteous (Psalm 119:137; 145: 17; Habakkuk 1:13).
- Just (Romans 1:18; 2:6-8).
We teach that God the Father, the first person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8-9; 1 Corinthians 8:6). He is the creator of all things (Genesis 1:1-31; Ephesians 3:9). As the only absolute and omnipotent ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36; Ephesians 1:3-14). His fatherhood involves both His designation within the Trinity (John 2: 16; 17:5, 24; Acts 13:33; Ephesians 1:3), and His relationship with mankind. As Creator He is Father to all men (Acts 17:28-29; Ephesians 4:6), but He is spiritual Father only to believers (Matthew 6:8-9; Romans 8:14-15; 2 Corinthians 6:18; Galatians 4:6).
We teach that God the Father has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11; Daniel 4:35). In His sovereignty He is neither author nor approver of sin (Habakkuk 1:13; 1 Peter 1:16-17), nor does He diminish the accountability of moral, intelligent creatures (1 Peter 1:17). He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4-6); He saves from sin all who come to Him through Jesus Christ; He adopts as His own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5-9).
We teach that Jesus Christ, the second person of the Trinity, possesses all the attributes of God, and in these He is coequal, consubstantial, and coeternal with the Father (John 1:1-3, 14; 10:30; 14:9; 20:28; Hebrews 1:3).
We teach that God the Father created the heavens and the earth and all that is in them according to His own will, through His Son Jesus Christ, by whom all things continue in existence and in operation (John 1:3; Colossians 1:15-17; Hebrews 1:2).
We teach that there are preincarnate appearances of the Son of God in the Old Testament where He is referred to as “LORD” (Genesis 18:1-2, 22; 19:24;) and as “the Angel of the LORD” (Genesis 16:7; 22:1-12; Exodus 3:2-6; Judges 13:18-22). There are several instances in the Old Testament where Christ took on the physical form of a man (Genesis 18:1-2, 32:24-30; Joshua 5:13-15).
We teach that Jesus Christ fulfilled various Old Testament prophecies (e.g. Genesis 3:15; Isaiah 7:14; 9:6; 52-53; Micah 5:2; Psalm 2; 22; 118:22; Matthew 5:17; Luke 24:44-45).
We teach that in the incarnation (i.e. Hypostatic Union) the eternally existing second person of the Trinity (i.e. Jesus Christ) became man and that He represents humanity and deity in indivisible oneness being 100% God and 100% man (Micah 5:2; John 1:1, 14; 5:23; 14:9-10; 17:5; Colossians 2:9), and that the purpose of the incarnation was to reveal God, to redeem men, and rule over God’s kingdom (Psalm 2:7-9, Isaiah 9:6; John 1:29; 3:16; 6:51; 2 Corinthians 8:9; 1 Peter 1:18-21).
We teach that in the incarnation Christ voluntarily took upon Himself the form of a bond-servant and laid aside His right to the full prerogatives of the attributes of deity (Kenosis), yet surrendering nothing of the divine essence, either in degree or kind (Philippians 2:5-8).
We teach that our Lord Jesus Christ was virgin born (Isaiah 7:14; Matthew 1:23, 25; Luke 1:26-35), and lived a sinless life (Luke 1:35; 2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22).
We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood (i.e. His sacrificial death on the cross—1 Peter 1:18-19), and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15-18; Romans 3:24-25; 5:8; 1 Peter 2:24).
We teach that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8-9; 2 Corinthians 5:14-15; 1 Peter 2:24; 3:18).
We teach that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26-29; 14:19; Romans 1:4; 4:25; 6:5-10; 1 Corinthians 15:20, 23).
We teach that our justification is made sure by His literal, physical resurrection from the dead and that He has ascended in His glorified body to the right hand of the Father, where He mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38-39; Acts 2:30-31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
We teach that the Lord Jesus Christ is the only mediator between God and man (Ephesians 2:14-18; 1 Timothy 2:5), is the Head of His body, the church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King who will return with His bride and reign on the throne of David (Isaiah 9:6; Luke 1:31-33).
We teach that the Lord Jesus Christ is the one to whom every knee shall bow and every tongue shall confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:9-11), and through whom God will judge all mankind (John 5:22-23):
- Believers (1 Corinthians 3:10-15; 2 Corinthians 5:10)
- Living inhabitants of the earth at His glorious return, i.e. the Second Coming of Christ (Matthew
- 25:31-46)
- Unbelieving dead at the Great White Throne (Revelation 20:11-15).
We teach that the Holy Spirit is a divine person (John 14:26; 16:13; Acts 5:3-4), eternal (Hebrews 9:14), underived, possessing all the attributes of personality and deity including intellect (1 Corinthians 2:10-13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), omnipresence (Psalm 139:7-10), omniscience (Isaiah 40:13-14), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3-4; 28:25-56; 1 Corinthians 12:4-6; 2 Corinthians 13:14; and Jeremiah 31:31-34 with Hebrews 10:15-17).
We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize His sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20-21), and the work of salvation (John 3:5-7).
We teach that a unique work of the Holy Spirit in this age began at Pentecost when He came from the Father as promised by Christ (John 14:16-17; 15:26) to initiate and complete the building of the body of Christ, which is His church (1 Corinthians 12:13). The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7-9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).
We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration (Titus 3:5), baptizing all believers into the body of Christ (1 Corinthians 12:13; Ephesians 4:4). The Holy Spirit also indwells, sanctifies, instructs, illuminates, empowers for service, and seals them unto the day of redemption (Romans 8:9, 1 Corinthians 3:16; 2 Corinthians 3:6; Ephesians 1:13; 3:16; 1 John 2:20, 27).
We teach that the Holy Spirit is the divine teacher who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Timothy 3:16; 2 Peter 1:20-21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (i.e. controlled by) the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 2 Peter 1:19-21; 1 John 2:20, 27).
We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the faith (John 16: 13-14; Acts 1:8; 1 Corinthians 12:4-11; 2 Corinthians 3:18).
We teach that God directly and immediately created man in His image and likeness on the 6th day of creation (Genesis 1:26-31; 2:7). Man was created free of sin with intelligence, emotion, volition, self-determination, and moral responsibility to God (2:15-25). Even after the fall of man into sin, no matter how thoroughly distorted that image has become, it has not been eradicated (Genesis 9:6; James 3:9)
We teach that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).
We teach that Adam, as our representative, by his one act of disobedience to the revealed will and Word of God, plunged the whole human race into sin, resulting in spiritual and physical death (Genesis 2:16-17; 3:1-19; Romans 5:12-21). Consequently, because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus inherently corrupt, unholy, and stand condemned from conception by nature (Psalm 51:5; Ephesians 2:1- 3), by choice, and by divine declaration (Psalms 14:1-3; Jeremiah 17:9; Romans 1:18-3:23).
We teach that because man is morally stained by sin in all of his capacities (i.e. rational, volitional, emotional, etc.) he is therefore hopelessly lost, and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace (Isaiah 53:6; 64:6; Jeremiah 17:9; Psalm 14:1-3; Mark 7:21-23; John 3:36; Romans 3:9-23; 6:23; 1 Corinthians 2:14).
We teach that whereas God has given man the capacity to choose (Deuteronomy 30:19-20; Matthew 11:28; John 17:7), nevertheless because of his sin no unregenerate man desires God (Psalm 14:1-3; Romans 3:10-18; 8:7-8; 1 Corinthians 2:14) until the Holy Spirit changes his heart (Jeremiah 31:33-34; Ezekiel 36:26-27; John 6:37, 44, 65; Ephesians 2:1-10; 2 Timothy 2:24-26). Therefore, man is responsible before God for all of his choices (John 5:40).
We teach that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works (John 1:12; Romans 9:16; Ephesians 1:7; 2:8-10; Titus 3:5; 1 Peter 1:18-19). God gets all the credit for the believers salvation and that the unbeliever is responsible for his rejection of salvation. Salvation is by grace alone through faith alone in Christ alone. Works are not the way to salvation, but the result of salvation.
We teach that Christ’s atonement is both general in that Christ died for all men (2 Corinthians 5:19; 1 Timothy 2:6; 2 Peter 2:1; 1 John 2:2), and particular in that Christ’s death has special reference to the elect (John 10:11; Acts 20:28; Ephesians 5:25). Therefore, Christ’s saving work on the cross was “sufficient for all, effectual for the elect” (John 3:16; 1 Timothy 4:10).
We teach that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-7; Titus 3:5; 1 Peter 1:23). It is instantaneous (2 Corinthians 5:17) and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24; Romans 10:17), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation.
We teach that genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works will be its proper evidence and fruit (1 Corinthians 6:19-20; Ephesians 2:10; James 2:14-26), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17-21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4-10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2-3).
We understand that there has always been much debate and controversy over these doctrines. The use of different definitions for these terms has only added confusion to the debate. Therefore, we define what we mean by each term as we teach the following:
The doctrine of predestination in its widest sense refers to the fact that God, before the foundation of the world, in eternity past, sovereignly predestined or foreordained (i.e. predetermined) whatsoever shall happen in history according to His own plan and purpose (Isaiah 46:10; Acts 4:27-28; 15:18; 1 Peter 1:20; Ephesians 1:11). However, in its narrower sense it refers to God from eternity past sovereignly predestining two things:
1) God positively and actively “elected” or “chose,” out of the mass of fallen and justly condemned humanity, a body of undeserving people for Himself in Christ whom He graciously regenerates, saves and sanctifies (Acts 13:48; Romans 8:28-30; Ephesians 1:4-11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1-2; Revelation 17:8). This is the doctrine of election. God does not “elect” any to damnation.
2) At the same time, God negatively and passively predestined to “pass over” (i.e. preterition) the rest of sinful humanity (i.e. the reprobate— the non-elect who reject God’s free gift of salvation) by withholding His work of grace in their lives and leaving them to continue in their own chosen and self-determined sinfulness to ultimate eternal punishment (Exodus 9:16; Proverbs 16:4; Romans 9:17, 22; 1 Peter 2:7-8; Jude 4).
Whereas the Bible teaches that the eternal destiny of both the elect and the reprobate is settled by the eternal foreordination of God (i.e. double predestination), we reject any distorted view of predestination that states that God works in the same way and same manner in the lives of the reprobate as He does in the lives of the elect (i.e. “double election”).
We teach that in the lives of the elect, God changes an evil, unbelieving heart (e.g. Jeremiah 31:33-34; 32:38-40; Ezekiel 36:22-27; Acts 16:14) justifying the ungodly (Romans 4:5). Note that He does not do this apart from faith on the elects’ part (Romans 3:21-28; Ephesians 2:8-9). In the lives of the non-elect (i.e. reprobate), God does not change a neutral or believing heart into an unbelieving heart (John 3:18; Romans 3:23). Though God may harden the hearts of unbelievers and “give them over” (e.g. John 12:37-40; Romans 11:7-12; Exodus 9:12, 16; Romans 9:18; 2 Thessalonians 2:11-12; Romans 1:24, 26, 28), He is but simply leaving them to their own desires, sealing their condemnation by confirming them in their current state of sin and unbelief (John 12:35-36; Romans 11:3; Exodus 7:13-14, 22: 8:15, 32; 9:7; 2 Thessalonians 2:10; Romans 1:24-32). Man is not lost because he is hardened; he is hardened because he is lost due to sin (imputed, inherited, and personal).
Although God’s elective decree focuses on those He chooses for salvation, God, having foreordained all things, also uses the reprobate to bring to pass His sovereign purposes (Genesis 50:20; Psalm 76:10; 105:25; Acts 2:23; 4:27-28; Romans 9:17-22; 11:25-32).
Any view of predestination that makes God the author of sin who punishes men for doing what He irresistibly forces them to do is unbiblical. God does not force any man to sin (Psalm 5:5; James 1:13).
We teach that the doctrine of election provides mercy for the elect while the passing over of the rest (i.e. preterition) provides justice for the non-elect. Therefore, God shows mercy sovereignly and unconditionally to some, and gives justice to the rest. Because God is under no obligation to grant mercy to all men no one is the victim of injustice. Thus, God receives all the credit for salvation (Romans 9:15, 16; 1 Corinthians 1:26-31), whereas man is totally responsible for his own damnation (John 5:40; 8:24).
We teach that the unmerited favor that God grants to totally depraved sinners is not related to any initiative of their own part, nor to God’s anticipation of what they might due by their own will, but is solely of His sovereign grace and mercy (John 1:13; 5:21; Romans 9:15-16; 1 Corinthians 1:26-31; Ephesians 1:4-7; Titus 3:4-7; 1 Peter 1:2). Since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. However, sovereign election does not contradict nor negate the total responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23; 32; 33:11; John 3:18-19, 36; 5:40; Romans 9:22-23; 10:8-13; 2 Thessalonians 2:10-12; Revelation 22:17). All whom the Father calls to Himself will come in faith and all who come in faith the Father will receive (John 6:37-40, 44; Acts 13:48; James 4:8). The goal of election is that the believer will be conformed to the image of Jesus Christ (Romans 8:29-30), and that we should be to the praise of His glory (Ephesians 1:6, 12, 14).
We teach that due to the depravity of man, a correct understanding of the doctrine of predestination is the only basis of hope for success in the preaching of the gospel. Therefore, this should stimulate evangelism and missions, not lead to fatalism (Ezek. 33:11; Acts 18:10; Romans 10:13-15; 1 Corinthians 3:5-9; 1 Timothy 2:4; 2 Timothy 2:10).
In the final analysis there is still an element of mystery and incomprehensibility concerning election and reprobation (Rom. 9:19-20; 11:33-36). Though we may never be able to fully reconcile all of these things (i.e. predestination, foreordination, election, reprobation, preterition, human responsibility, etc.) with our finite minds, we must live with the unresolved tension and leave the rest to God (Deut. 29:29; Isa. 55:8-9). We do know that God does all things in perfect conformity to His own attributes (e.g. omniscience, righteousness, justice, holiness, wisdom, grace, love, etc.), bringing everything to pass sovereignly by means of His active or permissive will.
We teach that justification before God is an instantaneous act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Isaiah 55:6-7; Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10) and receive Him as Savior and Lord (Romans 10:9-10; 1 Corinthians 12:3; 2 Corinthians 4:5). This righteousness from God is apart from any virtue or work of man (Romans 3:20; 4:6; Philippians 3:9) and is based on His placing our sins on Christ at Calvary (Colossians 2:14; 1 Peter 2:24), and the imputation of Christ’s righteousness to us at the moment of salvation (1 Corinthians 1:30; 2 Corinthians 5:21). By this means God is enabled to “be just, and the justifier of the one who has faith in Jesus” (Romans 3:26; 1 Peter 3:18).
We teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This positional sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2).
We teach that there is also by the work of the Holy Spirit a progressive sanctification by which the present state of the believer is brought closer to the perfect standing the believer positionally enjoys through justification (2 Corinthians 3:18). Biblical Christianity is discipleship (Luke 9:23-26; Acts 11:26). Because all true believers are disciples, the Lord intends all of His disciples to grow to Christlike maturity (Ephesians 4:13; Colossians 1:28).
We teach that through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19; Romans 6:1-22; 2 Corinthians 3:18; 1 Thessalonians 4:3-4; 5:23).
In this respect, we teach that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unscriptural. Whereas eradication of sin is not possible, the indwelling Holy Spirit does provide adequate provision for victory over sin (Galatians 5:16-25; Ephesians 4:22-24; Philippians 3:12; Colossians 3:9-10; 1 Peter 1:14-16; 1 John 3:5-9).
We teach that every believer will one day be glorified and perfectly conformed into the image of Christ (Romans 8:29-30; 1 John 3:2).
We teach that all the redeemed once saved are kept by God’s power and are thus secure in Christ forever (John 5:24; 6:37-40; 10:27-30; Romans 5:9-10; 8:1, 31-39; 1 Corinthians 1:4-8; Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24).
We teach that it is the privilege of believers to rejoice in the security of their salvation on the basis of the testimony of God’s Word. The believer will enjoy the assurance of their salvation as they are walking in obedience to God’s Word under the control of the Holy Spirit (Romans 8:16). However, the Scriptures clearly forbid the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15-22; 13:13-14; Galatians 5:13, 25-26; Titus 2:11-14). And because a holy God cannot overlook the sin of His children, He will lovingly discipline them if they persistently sin (1 Corinthians 11:27-32; Hebrews 12:5-11).
We teach that the Scriptures clearly indicate that in the last day’s apostasy and worldliness shall increase and that God commands separation from any association with religious apostasy, as well as from worldly and sinful practices (Romans 12:1-2; 1 Corinthians 5:9-13; 2 Corinthians 6:14-7:1; 2 Timothy 3:1-5; 1 John 2:15-17; 2 John 9-11).
We teach that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11-12; Hebrews 12:1-2) and affirm that our Christian life should be a continual pursuit of holiness in our attitude and actions (Matthew 5:2-12; Romans 12:1-2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11-14; 1 John 3:1-10).