Introduction
We believe that God has ordained various governments among men. The three basic governments are civil government, church government, and family government as foundational to the first two. To fulfill their proper function, all of these governments are dependent of the grace of God, common or special, working in individuals to bring about self-control. Without such self-control, no other government can function according to the Word of God. We deny that the authority of these governments should be set against one another. God has ordained them all and assigned to them differing responsibilities. We further deny that even the ordained heads of these governments have absolute authority within themselves. All human authority answers to the sovereign God of the universe and is subject to His revealed will.
The individual
We believe that a man is saved in truth when in an effectual call the Holy Spirit regenerates him and enables him to consequently submit, in faith, to the Lord Jesus Christ (Eph. 2:5). As a follower of Jesus Christ, he seeks to live in submission to His Word. We deny that Christ can be received as Savior and rejected as Lord (Matt. 7:21).
We believe that the elect were chosen in Christ before the foundation of the world to live holy and blameless lives (Eph. 1:4). We deny that holiness can be defined on the authority of the word of man. Our only standard of holiness is the law of God, found in the Old and New Testaments (1 Tim. 3:16).
We believe that God will always complete any saving work He has begun. A regenerated man will not fall away from God’s work of salvation (Rom. 8:29-31). The basis for this is God’s faithfulness and not the faithfulness of the believer (1 Cor. 1:8, 9). We deny that faith in God’s sustaining faithfulness is in any way a cushion for sin. A life characterized by sin is inconsistent with assurance of salvation (Rom. 6:1-6; 1 John).
We believe that a follower of Christ has an obligation to regularly and honestly confess his sins before God (1 John 1:9; Prov. 28:13). In honest confession, the quality of a man’s relationship with God is maintained and protected. We deny that confession of sin is the foundation of the believer’s relationship to God. Salvation does not depend on ongoing confession of sin; the joy of salvation does (Ps. 51:10-13).
We believe that God commands all men everywhere to repent and believe the gospel. All unregenerate men therefore have a true obligation to do so (Acts 17:30; 2 Thess. 1:8). We deny that unregenerate men are unjustly excluded from grace. Because they are dead in their sins, they have no desire for God’s grace apart from the quickening influence of that grace (Eph. 2:1; Rom. 8:6-8; 1 Cor. 2:14). They are therefore responsible for remaining in sin.
We believe that at regeneration God creates each true believer a new man, created to grow in love and good works (Eph. 2:10; 2 Cor. 5:17). We deny the crucifixion of the old man eliminates an ongoing struggle against the flesh (Gal. 5:17).
We believe that God has given to each individual various gifts of varying worth (1 Cor. 12:7-24). Each believer has an obligation to understand accurately what his gifts are, and through the use of these gifts to stir one another up to love and good works, for the benefit of the whole body and in obedience to Christ (Eph. 4:11-16; Heb. 20:24). We deny that equality in Christ (Col. 3:10, 11) nullifies God-assigned roles and stations (Col. 3:12-22; Phil. 2:3).
We believe that the elect were chosen in Christ before the foundation of the world to live holy and blameless lives (Eph. 1:4). We deny that holiness can be defined on the authority of the word of man. Our only standard of holiness is the law of God, found in the Old and New Testaments (1 Tim. 3:16).
We believe that God will always complete any saving work He has begun. A regenerated man will not fall away from God’s work of salvation (Rom. 8:29-31). The basis for this is God’s faithfulness and not the faithfulness of the believer (1 Cor. 1:8, 9). We deny that faith in God’s sustaining faithfulness is in any way a cushion for sin. A life characterized by sin is inconsistent with assurance of salvation (Rom. 6:1-6; 1 John).
We believe that a follower of Christ has an obligation to regularly and honestly confess his sins before God (1 John 1:9; Prov. 28:13). In honest confession, the quality of a man’s relationship with God is maintained and protected. We deny that confession of sin is the foundation of the believer’s relationship to God. Salvation does not depend on ongoing confession of sin; the joy of salvation does (Ps. 51:10-13).
We believe that God commands all men everywhere to repent and believe the gospel. All unregenerate men therefore have a true obligation to do so (Acts 17:30; 2 Thess. 1:8). We deny that unregenerate men are unjustly excluded from grace. Because they are dead in their sins, they have no desire for God’s grace apart from the quickening influence of that grace (Eph. 2:1; Rom. 8:6-8; 1 Cor. 2:14). They are therefore responsible for remaining in sin.
We believe that at regeneration God creates each true believer a new man, created to grow in love and good works (Eph. 2:10; 2 Cor. 5:17). We deny the crucifixion of the old man eliminates an ongoing struggle against the flesh (Gal. 5:17).
We believe that God has given to each individual various gifts of varying worth (1 Cor. 12:7-24). Each believer has an obligation to understand accurately what his gifts are, and through the use of these gifts to stir one another up to love and good works, for the benefit of the whole body and in obedience to Christ (Eph. 4:11-16; Heb. 20:24). We deny that equality in Christ (Col. 3:10, 11) nullifies God-assigned roles and stations (Col. 3:12-22; Phil. 2:3).
Family government
We believe that God has ordained the husband as the head of his wife, and that he is answerable to God for the spiritual state of everyone in his household (Eph. 5:23). We deny that the hierarchy established by God in the household diminishes in any way the worth of women in the sight of God or their husbands (Gal. 3:28). Righteous men rise up and call their righteous wives blessed (Prov. 31:28).
We believe that men are responsible to protect their families and to provide for them (1 Tim. 5:8), loving their wives as Christ loved the church (Eph. 5:25). Wives are responsible to honor their husbands, love their children and manage their homes well (Tit. 2:4, 5). We deny that reversal or rejection of God’s assigned roles to husbands and wives can occur without serious damage to the family and, consequently, to the society and church (Tit. 2:5).
We believe the prosperity of a household is a gift from God (2 Cor. 9:10, 11). We deny that godly living is an automatic means to wealth and prosperity (Heb. 11:35-38).
We believe that God blesses in a material way when men honor Him through hard work over a long time, when they are generous with the blessings God has already given, and when they provide for their families and dependents (2 Thess. 3:7-10). We deny that covetousness and greed can be a means to obtain the blessings God bestows (1 Tim. 6:5).
We believe that believing parents have an obligation before God to provide their children with a godly understanding of the world in which they are growing up. To this end, Christian education, however administered, is essential (Deut. 6:1-6). We deny that the civil authority or the church has the obligation to educate our children. That responsibility belongs to the parents (Eph. 6:4).
We believe that marriage is defined by God at creation and confined by our Lord Jesus Christ as one man and one woman for life (Gen. 2:23, 24; Matt. 19:4, 5; Mark 10:6-9). We deny that a marriage can be defined as two men or two women, or that a man may have more than one wife, or a wife more than one husband at one and the same time.
We believe that marriage is ordained by God, and that man has no authority to sever what God has joined together. God hates divorce (Mal. 2:16). In certain circumstances, divorce and remarriage are permissible, but must be governed in all respects according to the Word of God (Matt. 19:9; 1 Cor. 7:12, 13). We deny that compassion for the divorced requires any softening of the biblical teaching on the subject.
We believe that men are responsible to protect their families and to provide for them (1 Tim. 5:8), loving their wives as Christ loved the church (Eph. 5:25). Wives are responsible to honor their husbands, love their children and manage their homes well (Tit. 2:4, 5). We deny that reversal or rejection of God’s assigned roles to husbands and wives can occur without serious damage to the family and, consequently, to the society and church (Tit. 2:5).
We believe the prosperity of a household is a gift from God (2 Cor. 9:10, 11). We deny that godly living is an automatic means to wealth and prosperity (Heb. 11:35-38).
We believe that God blesses in a material way when men honor Him through hard work over a long time, when they are generous with the blessings God has already given, and when they provide for their families and dependents (2 Thess. 3:7-10). We deny that covetousness and greed can be a means to obtain the blessings God bestows (1 Tim. 6:5).
We believe that believing parents have an obligation before God to provide their children with a godly understanding of the world in which they are growing up. To this end, Christian education, however administered, is essential (Deut. 6:1-6). We deny that the civil authority or the church has the obligation to educate our children. That responsibility belongs to the parents (Eph. 6:4).
We believe that marriage is defined by God at creation and confined by our Lord Jesus Christ as one man and one woman for life (Gen. 2:23, 24; Matt. 19:4, 5; Mark 10:6-9). We deny that a marriage can be defined as two men or two women, or that a man may have more than one wife, or a wife more than one husband at one and the same time.
We believe that marriage is ordained by God, and that man has no authority to sever what God has joined together. God hates divorce (Mal. 2:16). In certain circumstances, divorce and remarriage are permissible, but must be governed in all respects according to the Word of God (Matt. 19:9; 1 Cor. 7:12, 13). We deny that compassion for the divorced requires any softening of the biblical teaching on the subject.
Church government
We believe that each local gathering of the visible church is to be governed by a plurality of men called Elders, each of whom must meet the requirements for church leadership (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:1-4). We deny that someone can be called by God to such leadership when his life or family is not in order. Seminary training, long experience and gifts of leadership or communication are no substitute for obedience (1 Sam. 15:22).
We believe that each local gathering of the visible church is to be served by a plurality of deacons, each of whom must meet the requirements for church service (1 Tim. 3:8-13). We deny that such service can be rendered properly when a deacon’s life does not meet the criteria set by Scripture.
We believe a great commission has been given to disciple the nations to Christ. The means for accomplishing this are the preaching of the gospel, baptism and the teaching of obedience to the commandments of Christ, prior to His return (Matt. 28:18-20). We deny that the sovereignty of God in salvation removes the responsibility of man to actively engage in the free offer of the gospel of Jesus Christ.
We believe the Lord commissioned His church to undertake the discipleship of the world (Matt. 28:18-20). The Lord has commanded baptism with water in the name of the Father, Son and Holy Spirit. Baptism with water is therefore a sacrament (or ordinance) of the Christian church, and the elders of the church are responsible to ensure that baptisms are administered in a scriptural fashion, and the proper signification of water baptism preserved and maintained. We affirm that water baptism signifies union with Christ (Rom. 6:3-7), the baptism of the Holy Spirit (1 Cor. 12:13), the washing away of sin (Acts 22:16), the washing of regeneration (Tit. 3:5), the outpouring of the Holy Spirit (Tit. 3:6; Acts 10:44, 47). We deny that water baptism imparts grace by means of water. God imparts grace to His saints to enable them to obey Him (1 Cor. 9:8) and strengthens them further by grace in that obedience (Heb. 12:14, 15). The faithful observance of water baptism constitutes one part of that obedience; and is therefore a means of grace.
We believe the Lord’s Supper to be a participation by faith in the body and blood of Christ. Christians should regularly eat at this table, as long as they are not under the discipline of God or God’s people (1 Cor. 11:23-26). It is a participation in Christ (1 Cor. 10:14-17), and God blesses faithful participation in the Lord’s Supper (1 Cor. 10:16, 17), and disciplines faithlessness in it (1 Cor. 11:32). We deny that the Lord’s Supper imparts grace by means of the bread and cup. It is, however, a participation in Christ (1 Cor. 10:14-17). God imparts grace to His saints to enable them to obey Him (2 Cor. 9:8) and strengthens them further by grace in that obedience (Heb. 12:14, 15). The faithful observance of the Lord’s Supper constitutes one part of that obedience and is therefore a means of grace.
We believe baptism in water and the Lord’s Supper to be an external sign of covenantal, historical and spiritual realities. We deny that these sacraments are an automatic means of grace, grace being through faith alone. Any biblical means to build biblical faith is therefore a means of blessing and grace—and this includes water baptism and the Lord’s Supper.
We believe that Scripture promotes immersion as the primary mode of water baptism (Rom. 6:4; Col. 2:12; Acts 8:38; Matt. 3:6,16; John 3:23). We deny that the scriptural significance of water baptism can be nullified by the mode of application.
We believe that Christians must fellowship in unity with all true Christians, and that we have no right to judge the hearts of fellow servants. If God has accepted someone, we must gladly do the same. We deny that such fellowship requires joint ministry with those Christians who teach or practice that which is unbiblical. We may hold someone to be a Christian, and yet believe them to be unqualified for leadership. The qualifications for leadership differ from those for fellowship (Rom. 14:1-8; 1 Tim. 3:1-7).
We believe that each local gathering of the visible church is to be served by a plurality of deacons, each of whom must meet the requirements for church service (1 Tim. 3:8-13). We deny that such service can be rendered properly when a deacon’s life does not meet the criteria set by Scripture.
We believe a great commission has been given to disciple the nations to Christ. The means for accomplishing this are the preaching of the gospel, baptism and the teaching of obedience to the commandments of Christ, prior to His return (Matt. 28:18-20). We deny that the sovereignty of God in salvation removes the responsibility of man to actively engage in the free offer of the gospel of Jesus Christ.
We believe the Lord commissioned His church to undertake the discipleship of the world (Matt. 28:18-20). The Lord has commanded baptism with water in the name of the Father, Son and Holy Spirit. Baptism with water is therefore a sacrament (or ordinance) of the Christian church, and the elders of the church are responsible to ensure that baptisms are administered in a scriptural fashion, and the proper signification of water baptism preserved and maintained. We affirm that water baptism signifies union with Christ (Rom. 6:3-7), the baptism of the Holy Spirit (1 Cor. 12:13), the washing away of sin (Acts 22:16), the washing of regeneration (Tit. 3:5), the outpouring of the Holy Spirit (Tit. 3:6; Acts 10:44, 47). We deny that water baptism imparts grace by means of water. God imparts grace to His saints to enable them to obey Him (1 Cor. 9:8) and strengthens them further by grace in that obedience (Heb. 12:14, 15). The faithful observance of water baptism constitutes one part of that obedience; and is therefore a means of grace.
We believe the Lord’s Supper to be a participation by faith in the body and blood of Christ. Christians should regularly eat at this table, as long as they are not under the discipline of God or God’s people (1 Cor. 11:23-26). It is a participation in Christ (1 Cor. 10:14-17), and God blesses faithful participation in the Lord’s Supper (1 Cor. 10:16, 17), and disciplines faithlessness in it (1 Cor. 11:32). We deny that the Lord’s Supper imparts grace by means of the bread and cup. It is, however, a participation in Christ (1 Cor. 10:14-17). God imparts grace to His saints to enable them to obey Him (2 Cor. 9:8) and strengthens them further by grace in that obedience (Heb. 12:14, 15). The faithful observance of the Lord’s Supper constitutes one part of that obedience and is therefore a means of grace.
We believe baptism in water and the Lord’s Supper to be an external sign of covenantal, historical and spiritual realities. We deny that these sacraments are an automatic means of grace, grace being through faith alone. Any biblical means to build biblical faith is therefore a means of blessing and grace—and this includes water baptism and the Lord’s Supper.
We believe that Scripture promotes immersion as the primary mode of water baptism (Rom. 6:4; Col. 2:12; Acts 8:38; Matt. 3:6,16; John 3:23). We deny that the scriptural significance of water baptism can be nullified by the mode of application.
We believe that Christians must fellowship in unity with all true Christians, and that we have no right to judge the hearts of fellow servants. If God has accepted someone, we must gladly do the same. We deny that such fellowship requires joint ministry with those Christians who teach or practice that which is unbiblical. We may hold someone to be a Christian, and yet believe them to be unqualified for leadership. The qualifications for leadership differ from those for fellowship (Rom. 14:1-8; 1 Tim. 3:1-7).
Civil government
We believe that Christians are to live quiet and peaceful lives, in true submission to the constitutions, laws and civil magistrates as ordained by God to be His servants (Rom. 13:1-7). We deny that this submission is absolute. When civil authorities require something forbidden by God, or forbid something required by God, the duty of Christians is to humbly, respectfully and submissively disobey (Acts 4:19, 20).
We believe that Christians are to pray for those authorities that God has placed above them (1 Tim. 2:1-4). We deny that this prayer should be limited to blessings (Ps. 139:19-24).
We believe that Christians should be involved in the political process. Christ required His followers to be salt and light in the world, and He did not exclude civil government from that Christian influence (Matt. 5:13-16). We deny that the power of the gospel is to be found in political involvement. We do not believe civil government to be a savior (2 Cor. 10:3-6) and deny that the church is a political organization.
We believe that Christians are to pray for those authorities that God has placed above them (1 Tim. 2:1-4). We deny that this prayer should be limited to blessings (Ps. 139:19-24).
We believe that Christians should be involved in the political process. Christ required His followers to be salt and light in the world, and He did not exclude civil government from that Christian influence (Matt. 5:13-16). We deny that the power of the gospel is to be found in political involvement. We do not believe civil government to be a savior (2 Cor. 10:3-6) and deny that the church is a political organization.