about

We teach that there is only One True and Living God (Deuteronomy 6:4; Isaiah 45:5-7) who exists in three persons; Father, Son and Holy Spirit, all three being co-equal, co-eternal and consubstantial (of the same substance). (Matthew 28:18-19; Mark 12:29; John 1:14; Acts 5:3-4; 2 Corinthians 13:14; Hebrews 1:1-3; Revelation 1:4-6).

We teach that God the Father is the centre of all things (Romans 11:36; Ephesians 1:11), the creator of all things (Genesis 1:31; Ephesians 3:9), the controller of all things in creation, providence, history and salvation (Psalm 103:19; Psalm 145:8-19; 1 Chronicles 29:11; 1 Corinthians 8:6; Ephesians 1:11).

We teach the Fatherhood of God over all persons creatorially (Ephesians 3:15, 4:6) but is the Father redemptively only over those who believe in Christ (Romans 8:14; 2 Corinthians 6:18) and that He becomes such by His gracious act of adopting believers in Christ into His family (John 1:12; Romans 8:15; Galatians 4:5).  In His role as the Redemptive Father He lovingly provides for His children (Matthew 6:8; Philippians 4:19) and faithfully parents His children (Hebrews 12:5-11).

In His Sovereignty as Creative Father He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11). In His sovereignty He is neither author nor approver of sin (Habakkuk 1:13; John 8:38-47), nor does He abridge the accountability of moral, intelligent creatures (1 Peter 1:17).

We teach that God the Son is co-equal with God (John 10:30, 14:9) co-eternal with God (John 8:58) and consubstantial and as such is the pre-existent Son (Isaiah 9:6).

We teach that the Pre-existent Son became man (John 1:1-2, 14, 6:33, 41) and that He was Jesus of Nazareth (Luke 24:19; Matthew 1:21, 25; 21:11; Mark 1:9) who, though human was without a sinful nature (Hebrews 4:15) and thus stood apart from sinners (Hebrews 7:26). In becoming fully man (Luke 2:40; Philippians 2:8) by the virgin birth (Isaiah 7:14; Matthew 1:23-25; Luke 1:26-35), the Son did not cease to be God (John 5:23, 14:9-10; Colossians 2:9) but possessed all the perfection and attributes of God, and that His earth-life sometimes functioned within the sphere of that which was human and sometimes within the sphere of that which was divine. Taking the form of a servant, He voluntarily surrendered His right to be immediately and constantly worshipped as God (Philippians 2:5-11) veiling His splendour with assumed humanity (Hebrews 10:20).

We teach His purpose in coming into the world was to reveal the Father (John 1:18; 14:9-11) which task was accomplished in His earthly life and teachings (John 17:4-8), redeem mankind (Psalm 2:7-9; Hebrews 7:25-27, 9:26; John 3:16-18; 1 Peter 1:18-19) which task was completed fully and finally in His substitutionary propitiatory redemptive death (John 1:29, 10:15, 1 John 2:2; Romans 3:24-25, 5:8, 2 Corinthians 5:14; 1 Peter 2:24, 3:18). That His death was acceptable to the Father is evidenced in the resurrection of Jesus (Hebrews 1:3; Romans 1:4, 4:25; Matthew 28:6; Luke 24:38-39; Acts 2:30-31), which was literal and physical. He is therefore, the only Saviour of the lost (John 14:6; Hebrews 10:5-14; Acts 4:12).

He also came to reign over the earth in judgement and blessing (John 5:22-23; Matthew 25:31-46; Isaiah 9:6; Revelation 20). Until that appointed hour (Acts 1:7, 9) He is the Christian’s ascended Lord (Acts 1:9; Luke 24:51) to be worshipped (Philippians 2:9-11) at the right hand of the Father, Advocate (1 John 2:1) and Intercessor (Romans 8:34; Hebrews 7:25, 9:24), and Head of His body, the Church (Ephesians 1:22, 5:23; Colossians 1:18).
We teach that in fulfilment of prophecy, Christ came first to Israel, the chosen nation (Exodus 19:5), as her Messianic King, and that being rejected by the nation He gave His life as a ransom for all in keeping with the eternal plan of God (Matthew 10:5-6, 12:18-20, 21:31, 43, 26:24-32; Acts 14:46-48; John 1:11; Acts 22:22-24; 1 Timothy 2:6). He is also the one through whom God will judge all mankind (John 5:22-23; Acts 10:42).

We teach each that the Holy Spirit is of one essence and substance with the Father and the Son in their Deity (Matthew 28:19; Acts 5:34, 28:25-26; 2 Corinthians 13:14) and that He thus is a person (John 14:17, 15:26, 16:7-8) possessing all the perfection and attributes of God (Psalm 139:7; Isaiah 40:13-14; Romans 15:13) having the capacities of intellect (1 Corinthians 2:10-13), will (1 Corinthians 12:11) and emotion (Ephesians 4:30).

His work is evident in creation (Genesis 1:2), the incarnation (Matthew 1:18; Luke 1:35), the production of Scripture (2 Peter 1:20-21) and in the personal regeneration of every believer in Christ (John 3:5-7).

Though the Holy Spirit has been omnipresent from all eternity, He came in a special sense and with unique purpose on the Day of Pentecost as promised by the Father (Acts 1:4) and by the Son (John 14:16-17, 15:26).

We teach that in this age certain well-defined ministries of the Spirit are in clear operation toward both believer and unbeliever, and that it is the obligation of every Christian to understand, adjust to and enjoy the ministry of the Spirit.

In relation to believers, the Holy Spirit came to Initiate the Body of Christ, the Church which was a Divine mystery until the Day of Pentecost (Ephesians 3:4-5, 9, 11) awaiting the coming of the Spirit (John 7:39) so that Jew and Gentile could both be made equal in the Church (1 Corinthians 12:13; Colossians 1:18, 24-27), to indwell the Church (Ephesians 2:22; 1 Corinthians 3:16) and the individual Christian (1 Corinthians 6:19). This individual indwelling is necessary to salvation (Romans 8:9) and provides eternal security (Ephesians 1:13), thus signifying a permanent residence within the believer (John 14:15-17).

He came to induce Christ-likeness in the believer’s life (Romans 8:29; 2 Corinthians 3:18) through His control (Ephesians 5:18), instruct Apostles in the complete truth (John 16:12-15; 14:25-26; 15:26; 1 John 2:20, 27; 1 Peter 1:12) which is now inscripturated in the Bible as the full and final revelation of the Spirit for this age (Hebrews 2:1-4; 2 Timothy 3:14-17) and also came to impart gifts and graces to the believer for the work of the ministry (1 Corinthians 12:11) according to His sovereign will (1 Corinthians 12:11).

We teach that since the Church possesses all the truth in the Scriptures (John 16:12-15) that no further truth is either necessary or available, and thus that the gifts related to revelation and signs accrediting that apostolic revelation have ceased (1 Corinthians 13:8-10; 2 Corinthians 12:12; Hebrews 2:1-4). The only gifts in operation today are the non-revelatory gifts for the edification and equipping of the body (Romans 12:6-8).

In relation to unbelievers, the Holy Spirit came to bring conviction of sin (John 16:7-9; Romans 3:23), bring conviction of the necessary and freely available righteousness of God through faith in Christ (John 16:7-9; Romans 3:21-26), the only holy and righteous One (Acts 3:14), and bring conviction of judgement (John 16:7-9), and that God’s judgement on sin was suffered fully by Christ in His death on the cross (Romans 8:3-4). The Spirit further shows that if anyone does not take Christ as Saviour from coming judgement for sin, then Christ shall be the Judge of that one (John 5:22-23; Acts 17:31).

We teach that man was created directly and immediately by God in His own image and likeness which pertains to man’s personal and moral dimensions (Genesis 1:26, 2:7, 2:15-25; James 3:9).

We teach that man was created good in that he was perfect in his innocence, but that he had both the capacity and responsibility to progress through obedience to perfect holiness. Instead, man rebelled against God who in judgement subjected man to death – spiritual, physical and eternal (Genesis 3:1-19; Ephesians 2:1-4; Revelation 20:11-15).

We teach that in the rebellious act of Adam man became inherently and totally corrupt (Genesis 6:5; Romans 3:10-19; Psalm 14:1-3, 51:5; Jeremiah 17:9) and being without any recuperative powers within himself to effect his own recovery (Romans 5:6) man became completely and hopelessly lost (Luke 15:1-32; Ephesians 2:1-9).

This acquired sinful disposition and state of being lost in relation to God was immediately passed to all of Adam’s posterity (Romans 5:12-21) the only exception being the Man Christ Jesus (Hebrews 4:15, 10:10).

Universal death is the proof of universal sin (Romans 5:12-14) since death comes by sin (Romans 5:12, 6:23). Left to himself man is irrecoverably bad (Romans 3:23, 6:23) and stands in need of Christ the Saviour (John 6:35-40). All men are thus sinners by nature, choice, practice, and by divine declaration.

We teach that salvation is wholly and solely of God’s grace (Ephesians 2:8-9) on the basis of the redemption effected through the shedding of Christ’s blood (Leviticus 17:11; Matthew 26:28; Romans 5:6-8; Ephesians 1:7; 1 Peter 1:18-19) and is made a reality in the life of the believer through the Holy Spirit bringing a new nature and implanting a new life from above (John 3:1-18; Titus 3:5-7).

We teach that regeneration issues in the inseparable and simultaneous responses of repentance toward God and faith in the divinely provided Saviour (Acts 11:18, 20:21), there being absolutely no other condition whatsoever for salvation (Acts 13:38-39; Romans 3:20, 4:6-7; Titus 3:5), and that regeneration also issues in a new submission to the Spirit-given Word of God (Ephesians 5:17-21; Colossians 3:16; 2 Peter 1:4-10). Good works, righteous attitudes and conduct, will be the proper evidence and fruit of regeneration (1 Corinthians 6:19-20; Ephesians 2:10, 5:17-21; Philippians 2:13; Colossians 3:16; 2 Peter 1:4-10).

We teach that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Romans 8:28-30; Ephesians 1:4-11; 2 Thessalonians 2:13; 1 Peter 1:1-2). This election does not contradict or negate the responsibility of man to repent and trust Christ as Saviour and Lord (John 3:18-19, 36; 5:40; Romans 9:22-23; 2 Thessalonians 2:10-12; Revelation 22:17). Nevertheless, 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. All whom the Father calls to Himself will come to faith and all who come in faith the Father will receive (John 6:37-40, 44; Acts 13:48).

We teach that the unmerited favour 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 do by their own will, but is solely of His sovereign grace and mercy (Romans 9:11-16; Ephesians 1:4-7; Titus 3:4-7; 1 Peter 1:2). Thus foreknowledge originates in advanced planning, not advanced knowledge (Acts 2:23; Romans 8:29).

We teach that election should not be looked upon as based merely on abstract sovereignty. God is truly sovereign but He exercises His sovereignty in harmony with His other attributes, especially His omniscience, justice, holiness, wisdom, grace and love (Romans 9:11-16). This sovereignty will always exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matthew 11:25-28; 2 Timothy 1:9).

We teach that justification is an act of God (Rom.8:33) by which He declares righteous only those who trust in Christ (Rom.3:21-26, 5:1-2), and that the believer can be declared righteous (Rom.3:20, 26) because our sins have been placed on Christ (Col.2:14, 2 Cor.5:21, Gal.3:13, 1 Pet.2:24) and Christ’s perfect righteousness has been imputed to us (1 Cor.1:30, 2 Cor.5:21, Phil.3:4-9).

We teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is instantaneous and should not be confused with progressive sanctification. This 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 state of the believer is brought closer to the standing the believer positionally enjoys through justification. 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 the 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).

We teach that this will entail continual and unending conflict in the believer’s life – the new creation in Christ doing battle against the flesh. But adequate provision is made for victory through the power of the indwelling Holy Spirit (Galatians 5:16-25; Ephesians 4:22-24; Colossians 3:5-17).

The struggle, nevertheless, stays with the believer all through this earthly life until the believer leaves this life either through death or translation, because the believer has within, both the old nature of the flesh and the new nature of the Spirit. All claims of the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16-25; Ephesians 4:22-24; Colossians 3:9-10; 1 Peter 1:14-16; 1 John 3:5-9).

We teach that once saved, the believer is kept by God’s power and grace (1 Peter 1:3-5; John 17:11; 1 Corinthians 1:8-9) and that such a security is guaranteed by virtue of the intrinsic nature of eternal life (John 10:27-30), the intercessory ministry and advocacy of Christ for the believer (Hebrews 7:25; 1 John 2:1-2; Luke 22:32), and the indwelling ministry of the Holy Spirit in the believer (John 14:15-17; Romans 8:1-11; Ephesians 4:30).

Thus the believer is secure in Christ forever, there being no condemnation (Romans 8:1) and no separation (Romans 8:39). Having saved the believer apart from human merit (Titus 3:5; Ephesians 2:8-9), God will not reject those He has chosen (Ephesians 1:4) because of demerit in themselves, but He will present them faultless before the presence of His glory (Jude 24) conformed to the Image of Christ (Romans 8:29). He who is faithful in the calling will not fail in the consummation (1 Thessalonians 5:23; Hebrews 13:5).

We teach that it is the privilege of all who are born again by the Spirit through faith in Christ, to experience the assurance of eternal salvation from the very moment of their faith in Christ as Saviour, and that this assurance is based on the personal witness of the Holy Spirit (Romans 8:14), and the Word of God (1 John 5:11-13; John 5:24; 2 Corinthians 5:1, 6-8), which however, clearly forbids 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).

We teach that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Corinthians 6:14-7:1; 2 Timothy 3:1-5).

We teach that out of deep gratitude for the undeserved grace of God granted to us and because our glorious God is so worthy of our total consecration, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Saviour. We also believe and teach that separation from all religious apostasy, and worldly and sinful practices is commanded of us by God (Romans 12:1-2; 1 Corinthians 5:9-13; 2 Corinthians 6:14-7:1; 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 the Christian life is a life of obedient righteousness demonstrated by a beatitude attitude (Matthew 5:2-12) and a continual pursuit of holiness (Romans 12:1-2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11-14; 1 John 3:1-10).