We believe the Bible to be the verbally and plenary inspired Word of God in the original autographs. (2 Tim. 3:16; 2 Pt. 1:21). We believe that the Holy Scriptures, as the Word of God, are inerrant and infallible just as their author is (Titus 1:2; John 17:17; Ps. 119:151). The Scriptures testify of themselves in Heb. 4:12 that they are "living and powerful able to discern the thoughts intents of the heart". We believe the Scriptures are enduring and unchanging (Ps.119:89; Is. 40:8; Matt. 5:18). Lastly, we believe the Word of God is authoritative and sufficient as it pertains to all matters of faith and practice in the life of a believer (Ps. 19:7-11; Ps. 119:98-100; Matt.4:4)

    We believe in one triune God, who has existed eternally in three persons from eternity past--God the Father, God the Son, and God the Holy Spirit. We believe all the persons of Triune Godhead to be co-eternal and co-equal. Although they differ in function, in essence they are equal. We believe evidence of the Trinity is found in the first verse of the Bible where we find a plural noun and a singular verb, which indicates the presence of a plurality. The grammar of Deut. 6:4 teaches unity in plurality. We believe that in Is. 48:16 of the Old Testament all three persons of the Triune Godhead are revealed as they are in the New Testament in Matt. 3:16, 17 and I Jn 5:7 NKJV.

1    We believe the Father is the first person of the Triune Godhead. We believe he is fully God (John 6:27; Eph. 4:6; Phil. 2:11; 1 Pt. 1:3).

2     We believe the Father as God possesses all the attributes of deity and we offer (Amos 9:2-4 and Ps. 139:7-12) as proof of his omnipresence.

3.     We believe that the Father chose us to be His own before the foundation of the world (Eph. 1:4).We believe that the Father Himself provided the only sacrifice that would satisfy His justice in regard to our sinful and lost condition (John 3:16) and by so doing proved His love toward us (Rom 5:8). We believe that in this present church age the Father also proves His love to us by chastening His children (Heb. 12:6) for their benefit that they might yield the peaceable fruit of righteousness (Heb. 12:9-11).

1. We believe that the Lord Jesus Christ, the Eternal Son of God, became man (Phil. 2:7, 8; Gal. 4:4; John 1: 14) without ceasing to be God (John 1:1; Heb. 1:8). We believe He was supernaturally conceived by the Holy Spirit (Lk. 1:35), and that His birth was a virgin birth (Is. 7:14; Lk. 1:34). We believe that in the person of Christ we have had a perfect visible manifestation of God the Father (John 1: 18; 14:9).

2. We believe that Jesus Christ is God's Lamb slain from the foundation of the world (Rev. 13:8).

    We believe that He was our substitutionary sacrifice (I Pt. 2:24), and that He redeemed us by His death and the shedding of His blood (Acts 2:22-36; Eph. 1:7; Rom. 3:23, 24). We believe that Jesus' redemptive work was a fully completed transaction which paid the debt of sin that man owes to God (John 19:30).

3. We believe that Jesus Christ rose from the dead (Lk. 24:5, 6; 1 Cor. 15:4) with a literal, incorrupible, immortal human body (I Cor. 15:42, 53, 54). In this regard we are told that He is the first fruits (prototype) and that as believers in Him we will experience the same kind of transformation at His coming (I Cor. 15:23; Phil. 3:20, 21). We believe that forty days after His Resurrection He ascended bodily to Heaven (Acts 1: 9; Lk. 24:51). Today He sits in the place of honor at the right hand of the Father (Heb. 10:12; 12:2). During this Dispensation of Grace He functions as our Great High Priest. (Heb. 4:14-15); He ever lives to make intercession for us (Heb. 7:25; Rom. 8:34).; He is our Advocate with the Father when we sin (I John 2:1); and he serves as our sole Mediator with God (I Tim. 2:5).

4. We believe that the Son as God possesses all the attributes of deity. In (Colossians 2:9) the Bible teaches that in Him (the Son) dwells all the fullness of the Godhead bodily. We believe that (Colossians 1:16-18) attest to the omnipotence of God the Son as the creator of all things.

(E) The Person and Work of God the Holy Spirit

1. We believe that the Holy Spirit is the third person of the Triune Godhead and is fully God (Acts 5:3, 4).        We believe He is instrumental in salvation (John 16:8-11). At the time of salvation the Holy Spirit regenerates us and makes us new creatures (Titus 3:5, 6; 2 Cor 5:17); He indwells us (I Cor. 6:19); He baptizes us into the Body of Christ (I Cor. 12:13); and He seals us until the day of redemption (Eph. 1: 13, 14).

2. We believe that the Holy Spirit is our Helper, sent by Jesus Christ to live in us during His absence (John 14:16, 17). He guides the believer into all truth (John 16:13). We believe the Holy Spirit never seeks to glorify Himself, but seeks to glorify Jesus Christ (John 16:14). We believe the Holy Spirit is the Enabler, giving to the believer the supernatural power he needs to live a godly life (Eph. 3:16) when the believer allows himself to be under the control of the Holy Spirit (Eph. 5:18) and he uses the power of the Holy Spirit to cultivate His fruit in his life (Gal. 5:22, 23).

3. We believe the Holy Spirit gives spiritual gifts to the church as He wills (I Cor. 12:11; Heb. 2:4) for the edification of the church (Eph. 4:12). These gifts of the Spirit for the church are contained in lists in the following Scriptures: (Ephesians 4:11, 12; Romans 12:6-8; 1 Corinthians 12:7-10, 12:28; 1 Peter 4:9-11). We believe that members of the Body of Christ should never use a spiritual gift for selfish reasons, but for the good of all (I Cor. 12:7; 1 Cor. 14:12).

4. We believe that the Holy Spirit as God possesses all the attributes of deity. First Corinthians 2: 10, 11 teach the omniscience of the Holy Spirit and Ps. 139:7 teaches the omnipresence of the Holy Spirit. We also recognize the supernatural power of the Holy Spirit that was exercised in the conception (Lk. 1:35); the virgin birth (Is. 7:14; Lk. 1:34; Matt. 1: 18); and the incarnation of Jesus Christ (Matt. 1:20, 21; Lk. 1:35)

(F) The Nature of Fallen Man

    We believe that God created man in His own image and likeness(Gen. 1:26, 27). When man sinned in the garden by disobeying God (Gen. 3:6) he acquired a fallen, sinful nature.  Man's fellowship with God was broken; instead he was set at enmity with God (Rom. 5: 10; 8:7). From that time forth man's offspring no longer bore the original image of God in man, but bore the image of fallen, sinful man (Gen. 4:1,5:3).  The original racial sin of Adam is imputed through the father to his children at the time of conception (Psalm 51:5b). In addition, every new born human inherits a fallen, sinful nature from its father (Psalm 51:5a; 58:3;Romans5:12-19).  Because of man's position in Adam, all men are born spiritually dead (I Cor. 15:22; Eph. 2:2,3)and are without hope and without God in the world (Ephesians 2:12). Their intellect has been affected to the degree that they have a difficult time understanding the gospel (Corinthians 4:3,4).  In fact, their understanding has been darkened (Ephesians 4:18). Furthermore, they are slaves to sin (Rom.6:17,20). Fallen man rejects the evidence for the existence of God in creation (Psalm 19:1-6;Romans 1:18-20)  and is without excuse in doing so (Romans 1:20) He has been given over to a reprobate or debased mind (Romans 1:28) that does not seek God (Psalm 10:4;14:2;Romans 3:10-8). Man's fallen sinful nature has affected every facet of his being and faculties.  However, this does not mean that all unsaved men are as evil as they can be.  Because of their conscience (Romans 2:15), they innately possess a sense of right and wrong.  In his unsaved state, fallen man is capable of performing actions that are meritorious in the eyes of his fellow man.  In spite of the extent that man's fallen sinful nature has affected him spiritually, we believe that upon hearing the gospel of Jesus Christ proclaimed, he has the ability to respond by means of the enabling grace of the Holy Spirit, and to place his faith in Jesus Christ (Romans 10:17).  God commands fallen men everywhere to be saved (Acts 17:30) and he desires all to be saved and come to the knowledge of the truth (I Timothy 2:4). It is through his faith in Jesus Christ that fallen man will be saved and be born again (John 3:3-7;16;36;20:31;Acts 16:31;Ephesians 2:8).

(G) Salvation.

    We believe that salvation is a gift from God (Rom. 6:23). We believe that because of God's great mercy and love (Eph. 2:4), even when we were dead in our trespasses (Eph. 2:5), without strength and ungodly (Rom. 5:6), that God made the provision for us--that of his Son shedding His blood and taking upon Himself the wages due us because of our sin--death (Rom. 5:8; 6:23). We believe salvation is entirely by God's grace (unmerited favor) apart from any human effort and is received through faith alone in the Person and Work of the Lord Jesus Christ (John 3:14, 15; Acts 16:31; Eph. 2:8, 9).

(H Justification.

    We believe that the Scriptural teachings on the doctrine of justification answer the age old question asked by the patriarch Job and other men of all ages who have had some understanding of their state of unholiness and unrighteousness---" but how can a man be righteous before God?" (Job 9:2). We believe that God is infinitely Holy (Is. 6:2, 3) while man is totally depraved and unrighteous (Rom. 1:18-32; 3:10-18). We believe that justification is a legal declaration by God Himself by which He declares the saved sinner fit to come to Himself because of the believers position in Christ. We believe the grounds of our justification is a righteousness which is foreign or alien to us, which is the righteousness of Jesus Christ the righteous (I Jn. 2:1). We believe that God who is our justifier imputes the righteousness of Christ to us when we place our faith in Jesus (Rom. 3:26; 4:6, 11, 22-25 ; 2 Cor 5:21). We believe that justification comes spontaneously and freely by grace the moment we trust Jesus Christ as our savior based on the redemptive work of Jesus Christ (Rom. 3:24; 5.9). We further believe that justification today and always has been by grace through faith in God who justifies the ungodly completely apart from works (Gen. 15:6; Rom. 4:5). We furthermore set forth our belief that justification in no way confers to us any intrinsic, infused, or inherent righteousness, nor is justification based on any supposed intrinsic, infused, or inherent righteousness. God declares us to be just because He sees us clothed in the righteousness of His own Son which has been imputed to us (Is. 61:10; 2 Cor. 5:21). Our summary statement on this doctrine is that we believe justification is by grace alone through faith alone in Jesus Christ alone completely apart from any human effort or religious ritual.

1. We believe that once a lost sinner has been bom again by the Holy Spirit of God (John 3:5), that the child of God is kept secure by the power of God (John 6:37-40). We believe that we cannot be snatched from the hand of the Father or the Son (John 10:28, 29). We believe that the Scriptures teach that the Father who justifies will not bring a charge against us (Rom. 8:33). And furthermore we believe that Christ who died and rose and is seated at the right hand of God to make intercession for us will not condemn us (Rom. 8:34). The Scriptures continue to teach on this subject that no one or no thing can separate us from the love of God (Rom. 8:35-39; Phil. 1:6). We summarize our position on this subject with the words of the author of the epistle to the Hebrews in chapter 7 and verse 25 "Therefore He is also able to save to the uttermost those who come to God through Him, since He ever lives to make intercession for them".

2. We believe that as believers rejoice in the assurance of their salvation, that they should not turn the liberty we have in Christ into license in order to satisfy the lusts of the flesh (Rom. ch. 6; Rom. 7:5, 6; 13:13, 14).

1.Although the word church will be used interchangedly and synonymously with the word assembly in this constitution, we believe the word church has an ecclesiastical origin and that the word assembly is the more accurate translation from the original language. These words are taken from the compound Greek word "ekklesia" (from the word "ek"--out from; and kaleo--called). Therefore we believe that members of the church universal are called out of the world (John 15:19) and have been delivered from this present evil age (Gal. 1:4).

2. We believe that the church universal is an organism with Christ as its head (Eph. 5:23) and that all believers in Christ make up His Body, the fullness of Him (Eph. 1:23). We believe that in the universal church there are no race, gender, or class distinctions (Gal. 3:28). We believe that it is Christ who is building the church today (Matt. 16:18). We believe that as believers we are living stones, being used by Christ in His building process (I Pt. 2:5). We believe that it is the baptizing work of the Holy Spirit that places us into the Body of Christ (I Cor. 12:13). We believe that the church universal is bethrothed to Christ as His bride (2 Cor. 11:2; Eph. 5:25-27).

3. We believe that the establishment and continuance of local churches is clearly seen in the New Testament (Acts 14:27;20:17); (7 churches of Rev. ch. 2 & 3). We believe the local church is the visible manifestation of the universal church. We believe the local church is built on the same foundation as the universal church--Christ and His work for every believer (Eph. 2:20-22; 4:1-16). In the local church some believers will have rule over others in an organizational way (Heb. 13:17; 1 Pt. 5:1-3).

4. We believe in the autonomy of the local church free of any external control (Acts 13:1-4: 1 Pt. 5: 1-3), except that of the Chief Shepherd, our Lord Jesus Christ (I Pt. 5:4). We do not believe any denominational hierarchy or organization is necessary for the function of the local church.

5. We recognize water baptism by immersion (Acts 2:41; 8:38, 39) and the Lord's Supper (I Cor. 11:23-28) as Scriptural ordinances of obedience for the local church to administer. We furthermore believe that participation in these ordinances does not earn grace or merit for the participant, but rather we believe participation is an indication that the one who participates has already received God's free gift of grace in salvation (Acts 18:8).

6. We believe that although God has declared the genders to be essentially equal (Gal. 3:28), He has indicated different roles or functions for males and females in the New Testament churches. We believe that men are to hold the offices of leadership in the local assembly (I Tim. 3:2; 8-12); should lead in public prayer in any meeting of the local assembly (I Cor. 14:34; 1 Tim. 2:8,11); and that only men should teach other men or a mixed congregation (I Tim. 2:12). We believe the instruction in I Tim. 2:9-11 is vitally important for sisters in the local assembly---dress modestly and learn in silence with all submission. We do believe that women in the church receive gifts of the Holy Spirit just as do men, and should use them (Rom. 16:1, 2)--even the gift of teaching in its proper Biblical context (Titus 2:3-5). Mothering and bringing up children is a role of women in the church that is of utmost importance (I Tim. 2:15; 5:14).

(K) Progressive Sanctification.

    We believe that if any man is in Christ he is a new creation (2 Cor. 5:17). We further believe that God greatly desires spiritual growth in our lives and that we are his workmanship, created in Christ Jesus to do good works (Matt. 13:23; Jn. 15:1-8; Eph. 2: 10). The Apostle Paul used the first three chapters of the epistle to the Ephesians to inform believers in Christ throughout all the ages of the blessings and benefits of their position in the Body of Christ. But in the last three chapters of the Ephesian epistle Paul writes of the type of walk or practice we should develop because of our position in Christ (Eph. 4:1). We believe that a believer in Christ should put off the former conduct of the old man (Eph. 4:22) and put on conduct befitting the new man (Eph. 4:24). We do not believe that progressive sanctification can by effected by the establishment of pharisaical guidelines by the elders of this church. We believe progressive sanctification begins in the heart as the believer makes use of the supernatural power of the Holy Spirit who indwells him (I Cor. 3:16) to accomplish what he/she cannot accomplish through their own strength. We believe that the believer needs to be strengthened by the Holy Spirit in his inner man (Eph. 3:16) so that he will be enabled to develop the fruit of the Spirit (Gal. 5:22, 23) and be under the control of the Spirit (Eph. 5:18). Each believer must learn to use the full armor of God in order to withstand in the evil day and to live a Christ-like life (Eph. 6:13ff). Believers must allow God to work in their lives to give them the desire and the ability to do God's good pleasure (Phil. 2:13). We set forth our belief that every child of God who makes use of these resources has the ability to progress in their Christian walk to the point of proclaiming as Paul did at the end of his life—"I have fought the good fight, I have finished the race, I have kept the faith" (2 Tim. 4:7).

1 . We believe in the bodily resurrection of all men. We believe the saved dead will rise (John 5:24; 29a; 11:25, 26) victorious over sin, death, and the grave (I Cor 15:55-57) to ever be with Jesus Christ (Dan. 12:13; John 14:3; 1 Thes. 4:16; Rev. 21:3,4). We believe the unsaved dead will rise at the end of the millenial reign of Christ (Rev. 20:5) to judgment and everlasting punishment (John 5:29b; Rev. 20:10-15).

2 .We believe that the souls of the redeemed are, at death, absent from the body and present with the Lord (2 Cor. 5:8) in a state of conscious bliss (Lk. 16:22; 23:43) as they await the first resurrection at which time soul and spirit are reunited with a glorious, immortal, and incorruptible human body (1 Cor. 15:20-23; 42-44; 53, 54) to be glorified forever with the Lord Jesus Christ (Rom. 8:30; Rev. 20:4-6).

3. We believe that the souls of unbelievers remain, after death in conscious punishment and torment (Lk. 16:23-26) until the second resurrection (John 5:29b) when with soul and spirit and body reunited, they shall appear at the Great White Throne Judgment (Rev. 20:11-13) and are cast into the lake of fire, experiencing the second death---etemal separation from God (Rev. 20:14), not to be annihilated but rather to suffer everlasting conscious punishment and torment (2 Thes. 1:8, 9; Rev. 14: 10, 11).

    We believe that Satan is a spirit being, created by God (Ps. 148:2-5; Col. 1: 16). We believe that after his creation Satan was the most exalted of the highest rank of angels (Ezek. 28:14). We believe that before he fell his name was Lucifer (Is. 14:12) and that he attempted to pridefully exalt himself above God (Is. 14:13, 14; Ezek. 28:17; 1 Tim. 3:6). We believe that after he sinned he was cast out of Heaven (Ezek. 28:16) along with countless minions of angels who sided with him (Rev. 12:4). We believe that after Satan successfully tempted Adam and Eve to sin that God removed administration of the Earth from Adam and gave it to Satan (Matt. 4:8, 9; John 14:30; 1 Jn. 5:19). Satan, the usurper, will rule the Earth until the second Adam (Jesus Christ) comes with the seven sealed title deed to the Earth to reclaim possession of it for mankind (Rev. 5:7). During the interim from the fall of the first Adam to the advent of the second Adam, Satan and his demonic hordes are deceiving the world (Rev. 12:9); accusing the brethren (Rev. 12: 10); being adversaries of the saints (I Pt. 5:8); tempting believers (Acts 5:3); possessing and oppressing unbelievers (Acts 19:16; Matt. 8:28, 29); causing tragedies in the lives of believers (Job 1: 12-19; 2:7); and influencing world rulers to do evil (Dan. 10: 13, 20; 2 Thes. 2:8, 9; Rev. 13:2). We further believe that Satan is the author of sin (Ezek. 28:15; 1 Jn 3:8) and that he and his demonic hordes will be punished forever in the lake of fire (Matt. 25:41; Rev. 20:10).

    We believe that God created the universe and all it contains in 6 literal 24 hour periods (Gen. 1:1-31; Ex. 20:11; 31:17; Ps. 33:6-9). We reject the gap theory and the day-age theory. We also reject theistic evolution because we believe the Bible teaches that God produced varieties of vegetation and trees which produced seed which caused reproduction according to their kind (Gen. 1: 11, 12). We furthermore believe that God created marine life and birds of the air and told them to multiply according to their species (Gen. 1:20-22). We further believe that the land creatures were created according to the vast numbers of species that God so desired (Gen. 1:24, 25). We further believe that man did not evolve from lower life forms but was created by God in His image (Gen. 1:26) and with great intelligence (Gen. 2:20).

    We believe that God has ordained and created all authority consisting of three basic institutions: the home, the church, and the state. We believe that the Bible teaches that we are to be subject to the authority of these three God ordained authorities: the home (Eph. 5:22-24; 6:1-3); the church (Heb. 13:17); and the state (Rom. 13:1-7). Each of these has received its authority from God: the home (Eph. 5:23); the church (Acts 20:28); and the state (John 19:11; Rom. 13: 1). God has given each institution specific Biblical responsibilities and balanced those responsibilities with the understanding that no institution has the right to infringe upon another. As adherents to dispensational theology we believe God has given human government (the state) to mankind as one of the ways that He uses to administer His eternal moral absolutes. The role of human government should be to promote righteousness and to restrain unrighteousness as they are defined by God in His Word. We believe that when accepted public policy as established by human government (the state) conflicts with the clearly defined teachings of the Scriptures, we believe that individual believers and churches have no choice but to obey God rather than men (Acts 5:29).

(1) We believe that human sexuality is a gift from God (Gen 1:27) and is pure and holy because at the end of the sixth day of Creation God saw all that he had made (including human sexuality) and called it very good (Gen. 1:31). Even after man fell and sin entered the world, human sexuality within God's parameters for it remains pure and holy (Heb. 13:4). We believe God created human sexuality for the procreation of the human race to take place (Gen. 1:28) and for each spouse to give to the other sexual satisfaction and pleasure (I Cor. 7:3; Song of Solomon). We believe that Satan has succeeded in perverting God's pure and holy gift of human sexuality in many ways and we believe each of the following listed perversions and not necessarily limited to them to be sinful: Sexual sadism; voyeurism (2 Sam 11:2); pornography; sexual masochism; exhibitionism; bestiality (Ex. 22:19); fetishism; incest (Lev. 18:6-17); transvestism; transexualism; lesbianism and homosexuality (Rom. 1:26, 27; Lev. 20:13); pedophilia; rape (Gen. 34:2); prostitution (I Cor. 6:16); adultery (I Cor. 6:9); masturbation; and fornication (I Cor. 6:9).

2. We believe that the only Biblical God-sanctioned marriage is the joining of one man and one woman (Gen 2:24; Matt. 19:4-6; Mk. 10:5-9; 1 Cor. 7:10; Eph. 5:22, 23). We believe that any perversion of God's plan for marriage as taught in the preceding verses to be sin. We believe that in essence God created men and women as equals. Both were created in the image of God (Gen. 1:27) and they were to be co-regents over the Earth and all that was on it (Gen. 1:28). We also believe that God ordained separate and distinct functions for men and women in the home and the church. We believe the husband is to exhibit servant headship just as Christ did in His earthly ministry (Matt. 20:26; Eph. 5:23); he is to exhibit self sacrificing love to his wife (Eph 5:25); and he is to dwell with his wife with understanding (I Pt. 3:7). We believe that the wife is to be the ideal compliment and helper to her husband (Gen. 2:18; 1 Cor. 11:9); She is to submit to his headship (Eph. 5:22); and she is to respect his position (Eph. 5:33). We believe that God has clearly delineated in His Word the fact that men and women are to have different functions in the local church. We believe that women should not hold positions of authority over men in the church, and that women are not eligible for the office of an elder--men alone are eligible for that office (I Tim 2:12; 3:2; Titus 1:6). We believe that women are not to teach men in the church but are to learn in silence (I Tim. 2:12; 1 Cor. 14:34, 35). We believe that the office of deacon as well as the office of elder should be held solely by men (I Tim. 3:11-12). We do believe that the Holy Spirit gives gifts to women in the Body of Christ as well as to the men and we believe that the women should be encouraged to use their spiritual gifts (Rom. 16:1,2), even the gift of teaching in its proper context (Titus 2:3, 4).

    We believe that when God instituted marriage that he intended it to be a lifelong covenant of companionship which would be dissolved only by the death of one of the spouses (Matt. 19:5,6). We furthermore believe that God hates divorce (Mal. 2:16). We believe that divorce is a human institution (Matt. 19:8), tolerated by God but sinful nonetheless. We believe God allows only two exceptions to His desire that marriage be a lifelong covenant of companionship. We believe that the Scriptures teach that if one of the spouses is involved in sexual immorality, that involvement constitutes grounds for divorce (Matt 19:9). However, we also believe that divorce should not be pursued until all attempts to accomplish repentance and confession by the guilty spouse and obtaining forgiveness from the innocent spouse have been exhausted (Prov. 28:13; Eph. 4:32). We believe that in the event of a divorce the innocent spouse is free to remarry. We believe that the only other Biblical grounds for divorce occurs when an unbelieving spouse leaves a believing spouse, and we believe that the believing spouse is free to remarry in that situation (I Cor. 7:15). We believe that when spouses divorce illegitimately (Deut. 24:1), the Holy Scriptures command that they are to either remain unmarried or be reconciled to each other (I Cor. 7: 10, 11). If either or both spouses marry following an illegitimate divorce they are guilty of adultery (Matt. 19:9). If either or both spouses remarry the Scriptures forbid their remarriage to each other at a future time (Deut. 24:2-4). We further believe that for a spouse to file for divorce for any other than the two previously mentioned exceptions is a violation of the teaching of (I Cor. 6:1-8). We believe divorced and/or remarried persons may hold positions of service in the church or serve as officers in the church but only after careful study of the circumstances and careful study of their lives in the aftermath of the divorce and/or remarriage.

    We believe that God has given the church a great commission to proclaim the Gospel to all nations (Matt. 28:19, 20). We believe that as part of this commission He promised an empowering by the Holy Spirit to all believers involved in accomplishing the great commission (Acts 1:8). We have the example of the early church first preaching the Gospel locally (Acts 1-7); then reaching out to the surrounding provinces (Acts 8-12); and then literally to the ends of the Earth (Acts 13-28). We believe that we should assist those brothers and sisters who have this gift and calling to the utmost of our ability as they go to far away places to preach the Gospel of Jesus Christ to the lost (Phil. 4:15, 16).

    We believe that Christians are prohibited from bringing civil lawsuits against other Christians or the local church to resolve personal disputes (I Cor. 6:1-8). We believe the church possesses all the resources necessary to resolve personal disputes between believers in fellowship or between believers in fellowship and the local church (I Cor. 6:5; Eph. 4:32; Rom. 12:17, 18; Gal. 6:1; Matt. 18:15; Procedures for Arbitration---Country Bible Church). We do believe, however, that a Christian may seek compensation for injuries or damages from another Christian's insurance company as long as the claim is pursued without malice or slander (Eph. 4:32; Rom. 12:19).

   We believe that human life begins at conception and that the unborn child is a living human being and that God Himself is personally responsible for the beginning of human life and the growth and formation of the unborn child (Ps. 139:13-16; Is. 44:24; Jer. 1:5; Eccl. 11:5). Abortion constitutes the unjustified, unexcused taking of unborn human life and is therefore to be considered as murder (Ex. 20:13; Prov. 6:16, 17). We reject any teaching that abortions of pregnancies due to rape, incest, birth defects, gender selection, birth or population control, or the mental well-being of the mother are acceptable. We believe that in those rare instances in which continuance of a pregnancy to full term will cause a real risk to the physical life of the mother, that termination of the pregnancy is permissible. We further believe that the parents should not make this decision hastily, except in those cases where haste is necessary and expedient. We believe that they should pray in earnest to God and seek His guidance and should seek to understand as fully as possible the physical factors and dangers involved as they consider which course of action to pursue. We believe that the voluntary requests by persons or by members of their families for doctor assistance in terminating their lives will eventually lead to selective terminations by medical professionals and/or government workers among the aged, infirm, diseased, or handicapped in the name of compassion. We believe that compassion is shown by acts of mercy; by relieving pain and suffering; and providing for the needs and comfort of these people rather than terminating their lives. We believe that it is the Lord who gives life (Acts 17:25) and only He has the right to take it (Ps. 104:29)

    We believe that God has sovereignly chosen the Jew as a special treasure for Himself (Deut. 7:6; 32:9). God did not choose them because they were righteous (Deut. 9:6) or because they were a great and powerful people (Deut 7:7), but in order to keep the oath that He made to the fathers of the Jewish nation (Deut. 7:8; Heb. 6:13). We believe that God instructed Abram to leave his home in Ur of the Chaldees, and go to a land He would show him (Gen. 12: 1) and give him (Gen. 15:18) as an everlasting possession (Gen. 17:8, 9). We furthermore believe that God's covenant promises to Abraham were established with his second son Isaac (Gen. 17:21) and through Isaac's second son Jacob (Gen 28:13, 14). We believe that through the Jewish nation came a Seed in which all the nations of the world would be blessed (Gen. 12:3; 21:12; 22:18; Gal. 3:16). Because of national disobedience and rejection of the Messiah we believe God has punished Israel (Amos 3:2) by scattering her among the nations of the world (Deut. 28:63-68; Hosea 3:4). In spite of this we believe that God has promised to preserve the Jewish people (Jer. 31:35-37). We believe it is possible the nation was resurrected physically in 1948 in fulfillment of Ezek. 37: 1 - 10. We believe that when the fullness of the gentiles is come in (Rom. 11:25) that God will again turn His focus toward Israel in fulfillment of Daniel's prophecy (Dan. 9:27). The prophet Jeremiah refers to that time as the time of Jacob's trouble (Jer. 30:7). Jesus Christ referred to this period as an unprecedented time of tribulation for the Jewish people (Matt. 24:21) and this period includes chapters 6-19 of the Book of Revelation culminating with the second coming of Christ at which time Israel will be regathered (Hosea 3:5; Is. 43:6, 7) and the Jewish people will recognize Jesus Christ as their Messiah (Rom. 11:26-27). The Jewish people will inhabit their land in peace during the millenial kingdom (Amos 9:14, 15). We believe that the Prince of Peace (Is. 9:6) will rule from His father David's throne (Is. 9:7; 2 Sam 7:13, 16) governing the entire world (Zech. 9:10). We also set forth our belief in the still existing legitimacy of one of the provisions of the covenant God made with Abraham, the father of the Jewish people: "I will bless him who blesses you, and I will curse him who curses you (Gen. 12:3).

    We believe that the Scriptures interpreted by the historical-grammatical method reveal several different, particular ways that God administered His rule over the world as He progressively works out His purpose for world history. We believe that in each dispensation God has added at least one ruling factor to administer His eternal moral absolutes. Each dispensation applied a test to mankind and each dispensation brings more divine revelation from God. Each dispensation results in man's failure to obey God's new ruling factor and the failure brings God's judgment. We believe an example of this principle is found in (Gen. 6:5, 6) (man's failure) and (Gen. 6:7, 13; 7:10-12, 17-24) (God's judgment). We do not believe that each dispensation introduced a new avenue to obtain salvation, but do hereby affirm our belief that salvation has always been by grace through faith (Eph. 2:8, 9) regardless of which dispensation man found himself living in. We believe that there is a definite distinction between Israel (Ex. 19:4-6; Deut 7:6-8) and the church (Matt 16:18; Acts 2:41). Furthermore we believe in the use of a single hermeneutic in interpreting the Holy Scriptures, that being the historical-grammatical method. We also believe that the ultimate purpose of history as manifested by the various dispensations is to reveal the glory of God through the demonstration that He alone is the Sovereign God.

   We believe that when the fullness of the Gentiles is come in (Rom. 11:25) that Jesus Christ will come in the air to rapture (take up) His church from the Earth (I Thes. 4:16, 17; 1 Cor. 15:51, 52; John 14:2, 3). We believe this coming of Christ for His church is the believers "blessed hope" (Titus 2:13) and will take place prior to the seven year period of tribulation and wrath (Dan. 9:27; 1 Thes. 5:9). Although we are certain of His coming, the time of His coming is uncertain-it is imminent (I John 2:28) and as we wait for His coming we are urged to purify ourselves so we will not be ashamed when He does come (1 John 3:2, 3; 1 John 2:28).

   We believe that at the end of the seven year tribulation period, Jesus Christ shall return to the Earth physically and visibly (Acts 1: 11). We believe that Jesus will defeat the beast (antichrist) and the false prophet and the assembled armies of the Earth as they gather together to make war against Him and His army (Rev. 19:17-21). We believe that Christ's feet will touch the Mount of Olives, creating a vast valley spoken of by the prophet Joel as the valley of decision (Joel 3:12, 14), where God will judge and determine which Jews that survive the tribulation and remain alive on the Earth may enter His Kingdom (Ezek. 20:37, 38) as well as which Gentiles that survive the tribulation and remain alive on the Earth may enter His Kingdom (Matt. 25:32-46). We believe that at that time Jesus Christ will establish the kingdom that has been promised to Israel (2 Sam. 7:16; Ezek. 36:28-38; Ezek. 28:24-26) and will reign as King over it for a thousand years (Rev. 20:4; Rev. 19:15, 16; Is. 2:2-4; Ps. 89:36) with His saints (Rev. 20:4, 6).

   We believe that various teachings about the Person and the work of the Holy Spirit are confusing and troubling members of Christ's Body-the church. We believe that once a person has been truly born again that we are not to expect something more—"a second blessing". We believe that the Bible teaches that just as in our first birth (physical) we are born complete, only needing to grow, so also when we are born again spiritually that we are complete in Christ (Col. 2:10; 2 Pt. 1:3) except for spiritual food so we might grow and mature spiritually (1 Cor. 3:2; Heb. 5:13, 14). We believe that a new believer is immediately indwelt by the Holy Spirit (1 Cor. 3:16; 6:19) even though on two occasions early in church history the reception of the Holy Spirit was subsequent to salvation (Acts 2:14; 8:17). We also believe that the baptism in the Holy Spirit takes place immediately after salvation for all believers (1 Cor. 12:13). We also believe that the Holy Spirit seals every believer for the day of redemption (Eph. 1: 13; 4:30). We do not believe that either the reception or baptism of the Holy Spirit are evidenced by the occurrences of tongues today, although three instances did occur in the early days of the church (Acts 2:1-4; 10:44-46; 19:1-7). We furthermore believe that the gift of tongues is being misused today just as it was in the early church. The Scriptures teach that tongues were being used for self-edification (1 Cor. 14:3-5) rather than for the edification of the Body of Christ--which is the purpose of the gifts of the Holy Spirit (Eph. 4:12). The Scriptures teach that tongues are unfruitful as a prayer language (1 Cor. 14:14-17). We believe that tongues are also unfruitful in witnessing to unbelievers (1 Cor. 14:23). Furthermore, we believe that a careful student of the Bible should not formulate his doctrine in these areas by teaching the experience of the apostles as recorded in the Book of Acts, but that they should formulate their doctrine by the understanding of the teachings of the apostles as set forth in the New Testament epistles.

   We believe that the Holy Spirit sets forth the principle of the authority of the men in the church and the submission of women to that authority in the church (1 Cor. 11:3). We believe that Scripture teaches that man is the image and glory of God (1 Cor. 11:7) and that his head should not be covered when he prays or prophecies (1 Cor. 11:4) because there is no earthly head over him and to cover his head would dishonor that One who is his spiritual head-Jesus Christ (1 Cor. 11:4). We believe the Bible teaches that the woman is the glory of man (1 Cor. 11:7) and that her long hair is her glory (1 Cor. 11: 15), indicating the presence of two competing glories in the church to the man who is the glory of God (1 Cor. 11:7). God has given the woman a natural covering, her long hair, to cover the glory of man (woman herself) (1 Cor. 11: 15). We further believe that the Scriptures use a different Greek word for covering in 1 Cor. 11:6 than in 1 Cor. 11:15, indicating that in the church service the woman is to veil her glory (her hair) (1 Cor. 11:6) in order that only God's glory (the man) is seen. Angels witnessed woman's first usurpation of man's authority (Gen. 3:6) and now the angels witness the assembling of believers together and the covered heads of women show the angels that the women of the church recognize and respect man's authority (1 Cor. 11: 10). We believe that these teachings were not based on a unique Corinthian culture feature but on God's order of creation (1 Cor. 11:8, 9). Nor do we believe it was a teaching intended only for the church at Corinth because Paul indicates that the teachings he gives in the First Corinthian epistle apply to all other churches as well (1 Cor. 4:17; 7:17; 11: 16; 14:33, 34).