Doctrinal Statement

I believe in the verbal, plenary, inerrant inspiration of the Scriptures, both the Old andNew Testaments in the original autographs: verbal in that it is the exact words which God intended (1 Peter 1:20-21; John 6:63), and plenary because the inspiration is completely throughout the entire book (2 Timothy 3:16-17).

General (Natural) Revelation

God has revealed Himself through creation (i.e. nature and man’s conscience) so that man is without excuse (Romans 1:20, 2:14; Acts 14:15-17; Psalm 19:1-6).

Special Revelation

The Bible is a revelation of God’s truth which could not be revealed any other way. It is our final authority and is binding upon man’s mind, conscience, will, and heart and can only be understood as the Holy Spirit illumines, or enlightens us in them (1 Corinthians 2:13-14; John 16:13). It is the true center of Christian union, and the supreme to which all human conduct, creeds and opinions shall be tried (Psalm 119:105).

I believe that God through His infinite wisdom and power has preserved His Word. Only the original manuscripts are inspired; and a translation, paraphrase, or any other type of copy is inspired only to the extent that it is true to the original autographs. Despite these facts, God has left us a written, accurate guide by which we can know His Word (Matthew 5:18; 1 Corinthians 2:13; 10:11; 1 Thessalonians 2:13). Although some will say that the 1611 KJV is the inspired inerrant Word of God, I believe that “the authority of verbal inspiration rests [in] the wording of the original. The present-day believer should read his Bible with the faith that it is God’s Word, but with the humility of recognizing [that it is only a translation and not the original]” (Custer).

The Personhood of God

I believe that there is one, and only one, true and living God (Deuteronomy 6:4; Exodus 20:2-3), who is an infinite Spirit, the maker and supreme ruler of heaven and earth. In the unity of the Godhead there are three persons, namely, Father, Son, and Holy Spirit, equal in every divine perfection and executing distinct but harmonious offices in the great work of redemption (Matthew 28:19-20; 1 Corinthians 8:6; 2 Corinthians 13:14).

I believe that God is a living person and is described as having the attributes of a personal being. Throughout the Scriptures, God is characterized with the descriptions of men. He is described as walking and talking (Genesis 3:8), as being grieved and regretting (6:6), and feeling pleased (8:21). He is known as the “living one” (Joshua 3:10; 1 Samuel 17:26) and is described as one who sees (Genesis 18:21), hears (Genesis 30:17; Numbers 21:3), eats (Genesis 18:8), and loves (John 3:16; 1 John 4:10). As a person God is known as having self-consciousness, which is relating feelings, needs, and thoughts to Himself (Isaiah 45:5-7) and as having self-determination, which is the ability to exist without dependence upon anything else (Exodus 3:14; 6:3; John 8:58).

The Attributes of God

Non-moral or Incommunicable Attributes

God is (1) omnipresent, meaning present everywhere at one time (Psalm 139:7-10; 1 Kings 8:27; Isaiah 66:1). He is (2) omniscient in that He is infinite in knowledge and understanding (Proverbs 15:3; Psalm 147:5; 139:1-10), knowing what exists, even the future (Isaiah 44:26-45:7; Micah 5:2). Being (3) omnipotent, He is all-powerful and is able to do whatever He wills to do (Genesis 17:1-5; Job 42:2; Jeremiah 32:17; Matthew 19:26). He is (4) immutable or unchanging (Malachi 3:6; James 1:17; Hebrews 1:12; Psalm 33:11), as well as (5) eternal (Psalm 90:2). He is (6) the only God (Isaiah 44:45).

Moral or Communicable Attributes

God is (1) holy, in that He has a separate and exalted position above His creatures (Joshua 24:19; 1 Samuel 6:20). Deuteronomy 32:4 speaks of His (2) righteousness and (3) justice. God is (4) good (Exodus 33:19), and God is (5) truth in that His knowledge, declarations, and representations eternally conform to reality (John 17:3; 1 John 5:20: Deuteronomy 32:4; 1 Thessalonians 1:9).

The Works of God

God created the world from nothing (Genesis 1:1; Hebrews 11:3) in six literal, 24 hour days, without pause or gap (Genesis 1:1ff). God’s “ex nilhilo” creation of the world occurred about seven to ten thousand years ago. Each member of the trinity was involved in the world’s creation: Father (Genesis 1:1, 26), Son (John 1:3; Colossians 1:16-17), and Holy Spirit (Genesis 1:2; Job 26:13; Psalm 54). God supernaturally preserves his creation, and without his preservation creation would cease to exist (Colossians 1:16-17). This preservation includes man and animals (Psalm 36:6; Proverbs 2:8; Acts 17:28) as well as all else (Hebrews 1:3). God’s plan for the entire universe is foreordained (Acts 2:23; 4:28) and is for his own glory and pleasure (Romans 11:36; Revelation 4:11).

God’s primary means of providence is working through the laws of nature that He has already put in place. However, God occasionally works through miracles (an overriding of the laws of nature), which usually correlate to periods of direct revelation (Exodus 15:11; John 20:30-31). A period of miracles will resume when God resumes direct revelation in the last days (Joel 2:28-32).

I believe that Jesus Christ is God, that He came in the flesh to redeem men from sin, and that He came to pay the penalty for men’s sin.

His Identity

I believe that Jesus Christ is the only begotten Son of God (John 3:16); that He is God and is worshiped as God (Hebrews 1:8), that He is co-equal and eternally exists with the Father and the Holy Spirit (Micah 5:2), that He is the Creator and sustainer of all that has been created (John 1:1-14; Colossians 1:16), and that He is the Savior whom the Father sent (John 3:16).

His Incarnation and Virgin Birth

I believe that Jesus Christ willingly came to the earth to become God incarnate; by that, I mean God came in the flesh, having a body just as we have. In coming, Christ did not empty Himself of being God, but rather added humanity to His deity (Philippians 2:6-8; Colossians 2:9). He was born of a virgin (Galatians 4:4; Luke 2:7; Isaiah 7:14) and conceived by the Holy Spirit (Matthew 1:18-25).

His Life

Not only did He have a human birth, but He also had human distinctions. He grew (Luke 2:40, 52), He had human names (Matthew 1:21; 9:27; 12:23), and He suffered the sinless infirmities of His human nature: temptation (Hebrews 2:18; 4:15), hunger (Matthew 4:2; 21:18), and weariness (John 4:6). I believe that He lived a sinless life upon earth and conducted a miraculous ministry so that men might believe in Him (John 20:30-31; 2 Corinthians 5:21).

His Death

I believe that He died by Roman crucifixion on Calvary’s cross, and that His death was the vicarious atonement for the sins of all mankind (Matthew 27:33-54; 1 Corinthians 15:3; John 2:2).

I believe that His blood shed at Calvary is the atonement for the sins of all mankind; that it is sufficient to cleanse all men from all sin; and that it is the sinner’s only plea for salvation (1 John 1:7; Ephesians 1:7; Hebrews 9:22; 1 Peter 1:18-19).

His Resurrection

I believe that He arose bodily from the tomb and that His resurrection gives a sure hope of everlasting life to those saved by grace, and a sure warning of judgment after death to those who are not saved (Luke 24:1-7; 1 Corinthians 15:4; Acts 17:31; Romans 4:25).

His Ascension

I believe that after His resurrection He ascended back into heaven from whence He came, and that He is now at the right hand of the Father carrying on His ministry of intercession for true believers (Luke 24:50-51; Acts 2:31-33; 1:11; Hebrews 7:25).

His Second Coming

I believe in the pre-tribulational, pre-millennial, personal, imminent coming of the Lord Jesus Christ to meet all believers in the air; and that He will conclude the tribulation by returning to the earth with all His saints to set up His millennial kingdom (Matthew 24:29, 30; 1 Thessalonians 4:16-17; 5:9, 10; Jude 14; Revelation 19:11-16; Acts 1:11).

I believe that the Holy Spirit is a divine person (Ephesians 4:30; 1 Corinthians 12:11; Romans 8:27), coequal with God the Father and God the Son and of the same nature (Matthew 28:19-20; Matthew 3:16-17; 2 Corinthians 13:14); that He was active in creation (Genesis 1:1-3); that His relationship to the unbelieving world consists of restraining the evil one until God’s purpose is fulfilled; that He convicts of sin, of righteousness, and of judgment (John 16:7-11); that He bears witness to the truth of the gospel in preaching and testimony (Acts 5:30-32); that He is the agent in the new birth (John 3:5-6); that He seals, endues, guides, teaches, witnesses, sanctifies, helps, and gives gifts to the believer (Ephesians 1:13-14; Mark 1:8; John 1:33; Acts 11:16; Luke 24:49; Romans 8:14, 16, 26, 27; 1 Corinthians 12:4-11; Romans 12:3-8).

I believe that some of the gifts of the Holy Spirit given in the early church, such as tongues and healing, were temporary gifts, because we do not see them demonstrated as they were at that time. Beyond that, speaking in tongues was never a necessary sign of the baptism or filling of the Holy Spirit (Acts 4:8; 8:17; 1 Corinthians 13:8).

I believe that man is an immediate creation by the direct act of God (Genesis 2:7; 5:1; Deuteronomy 4:32) and was created on the sixth day of the creation week (Genesis 1:26-31). Man was created different from the animals. First, Adam was formed from the dust while the animals were spoken into existence (Genesis 1:24; 2:7). Second, Adam was given dominion over the other creatures (Genesis 1:26). Third, man was given a soul (Genesis 2:7).

I believe that God made distinctions between man and woman (Genesis 1:27; Matthew 19:4). God created Adam and Eve as equals (Galatians 3:28) but different in position and responsibility (Genesis 2:18; Ephesians 5:22-28; 1 Peter 3:7). Also, God created Adam as a heterosexual being and gave him one mate, Eve, for life (Genesis 2:18, 24). God ordained marriage (Genesis 2:24). At marriage man and woman are joined together and make a complete union (Mark 10:8-9). When God established marriage, He intended for it to endure (Malachi 2:15-16) and did not advocate divorcement. The Bible states that He hates divorce (Malachi 2:16) and only permitted it because of man’s stubbornness (Deuteronomy 24:1-4; Mark 10:4-5).

I believe man was created with “those powers that fit him for right or wrong action” (Thiessen). Man has a conscience which is “discriminative” and “impulsive” (Thiessen). It combines all that it receives and points to the proper solution. A man may pollute his conscience (1 Corinthians 8:7; Hebrews 10:22) or make it useless (1 Timothy 4:2), but not destroy it (Hebrews 9:14). Man was also made with a mind which gives him the choice of doing what he desires as long as it is in line with his nature. Adam chose to disobey God and please self, and as a result all men are sinners (Romans 5:12).

Sin is lack of conformity to or direct opposition to God’s law. God does not sin, nor is He the source of human temptation (James 1:13). Man cannot be tempted apart from the internal desires of his own heart (James 1:14-15). Man is guilty of sin in several ways. We are guilty by imputation (Romans 5:12-13) and also by our own deeds (Romans 3:10, 12b, 23). By imputation I mean that Adam’s sin is attributed to us by our relationship to him (Romans 5:12, 19). Our own sinful deeds come from our sinful hearts and include both actions and thoughts (Matthew 15:19; Romans 7:17). Man’s relationship with God is damaged both due to Adam’s initial sin (Romans 5:12) and as a result of man’s individual sin (Deuteronomy 24:16; Ezekiel 18:4; Jeremiah 31:30). Also, sin marred the image of God in man and only salvation can restore this aspect of God’s image in man (Ephesians 4:20-24; Colossians 3:9-10; 1 John 3:2). I believe that at the core of all sin is selfishness (Isaiah 53:6; 2 Corinthians 5:15; 2 Timothy 3:2), for it is the love of self that entices us to go against God’s law (James 1:13-14). The corruption of man is a result of sin (Ephesians 4:22; Isaiah 1:5; Luke 6:45; Jeremiah 17:9).

As a result of sin, man has several consequences he must suffer. Man has a feeling of guilt. Guilt is an “obligation to satisfy God” (Thiessen). Everyone has an inbuilt desire to do right, and when he does not fulfill his “obligation,” it bothers him. Guilt comes from giving in to temptation (Psalm 19:13), from doing evil deeds (Matthew 23:32; Luke 15:21), and from not doing what we know is right (Hebrews 10:26).

Another consequence of sin is death: physical and spiritual. Physical death separates the material from the immaterial (Romans 8:10), but spiritual death separates man from God (Ephesians 2:1-3; Colossians 2:13).

I believe God desires salvation for all men, and that through His foreknowledge He elects some men to conversion, justification, regeneration, union with Christ through adoption, and sanctification.

Salvation for all men

The doctrine of soteriology, or salvation, must begin with the premise that God wants men to receive salvation because man of himself is unable to help himself. “All our righteousnesses are as filthy rags” (Isaiah 64:6), so “He hath chosen us” for salvation (Ephesians 1:4).

Foreknowledge

The word foreknowledge, I believe, means to know what will happen before it happens (Psalm 139:16; Isaiah 22:11).

Election

God elects those who will receive Him. Because of man’s depravity he is unable to receive the gift of salvation without God’s grace (Ephesians 2:1-3, 8-9). God elects some men to salvation (Ephesians 1:4-5) and draws those men to himself (John 6:37).

Conversion

Conversion is the turning away from sin toward God, and is basically composed of two parts: faith and repentance. Faith deals not only with the future, but with our past and present. Faith at conversion is the soul relying on God and receiving from Him (Romans 10:9). Three elements must be included to make faith complete. Faith involves one’s mind, emotions, and will. The mind, or intellect, entails a belief in the revealed story from God: in nature through creation, in history, in revealed doctrine, in the redemptive act of Christ and in the prescribed way for salvation. It is mainly an intellectual assent to God’s revealed Word. This in itself cannot save because “the devils also believe, and tremble” (James 2:19). One’s emotions are involved because he believes Christ can satisfy his immediate longings, but this also of itself cannot save a person, for one can change emotionally from day to day (Matthew 13:20-22; Psalm 106:12-14). The will, or the volitional aspect, is a commitment to something. It takes all three in combination to have “true saving faith” (Hebrews 11:1-3). This faith can receive “the promises afar off, and [be] persuaded of them” (Hebrews 11:13).

Repentance takes place when one not only is sorry for what he has done, but actively turns from it. Just like faith, repentance involves the intellect, emotions, and will. The intellectual part of repentance is a change of mind regarding ourselves, our sin, and God. One must see that he is a sinner worthy of the wrath of God and is without excuse (Psalm 51:3; Romans 1:20). Our emotions show forth repentance by sorrow and regret (2 Corinthians 7:9; Matthew 21:32). A change in our attitudes and disposition involves our will (Acts 26:18; 1 Thessalonians 1:9).

Justification

Justification is the act by which God pronounces a condemned sinner to be righteous. It makes him free from punishment of sin (Romans 6:23). Justification also involves propitiation: the infusion of Christ’s righteousness into us thereby making us righteous in God’s sight. We are justified judicially by the Father (Romans 8:33), meritoriously by Christ (Isaiah 53:11), mediately by faith (Romans 5:1), and evidentially by our works (James 2:14).

Regeneration

Regeneration is the divine counterpart to the human activity in conversion. In regeneration the soul is imparted with a new nature (2 Corinthians 5:17), or a new set of desires (2 Peter 1:4; Jeremiah 24:7). Regeneration is only possible by God exercising His will for us (James 1:18; John 1:13), by Christ’s willing sacrifice in our behalf to redeem us (1 Peter 1:3), by the written Word of God convicting our hearts (Romans 10:17; James 1:18; Ephesians 5:26), and the Holy Spirit molding our wills (Titus 3:5; Acts 16:14).

Union with Christ

The sinner who has been regenerated can once again be reinstated, or reconciled, into a close, personal relationship with God (1 Corinthians 15:22). This relationship is one of dependence upon God like a branch is dependent on its vine (John 15:1-6), and originates in God (Ephesians 2:5; John 17:2). Adoption literally means the “placing as a son.” God has given us the privilege of being called a “son of God” (1 John 3:1; John 1:12). Our adoption began in time past by the wisdom of God (Ephesians 1:5) and became personal at the point of salvation (Galatians 3:26), but the full realization of what God has for us will come only when we have been delivered from this sinful body (Galatians 3:20-21).

Sanctification

Sanctification is a complete separation to God (1 Corinthians 1:2) from worldly pleasures, and a cleansing from evil (2 Corinthians 7:1) unto Christlikeness (1 John 3:2). We are sanctified at the moment of conversion regardless of spiritual position (Colossians 1:2). Sanctification is not based upon us but upon Christ (Colossians 2:10). It is also a continuing process throughout our lives as we remove old characteristics and replace them with new (Colossians 3:8-17). Both God and man must participate in this process: as the sanctifying work of the Holy Spirit is allowed to progress in the life of a believer, he will mature in his actions, thereby making choices that more frequently please God (James 1).

I believe that God continues the salvation of men after repentance forever (the perseverance of the saints). A person cannot lose his salvation once he has received it. At salvation we are considered to be “crucified with Christ” (Galatians 2:20) and have been imparted eternal, or everlasting life (John 3:16; 1 John 5:11). Jesus said, “I give unto them eternal life; and they shall never perish neither shall any man pluck them out of my hand” (John 10:28). I also believe in perseverance because “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Timothy 1:12).

I believe that a local church is a congregation of immersed, born-again believers, associated by covenant of faith and fellowship of the gospel (Acts 2:41; 20:17; 1 Corinthians 1:2). The church observes the ordinances of Christ, is governed by His laws, and exercises the gifts, rights, and privileges invested in them by His Word. The church’s officers are pastors and deacons whose qualifications, claims, and duties are clearly defined by the Scriptures (Ephesians 4:11; 1 Timothy 3; Titus 1:4-9; Acts 6:2-4). I believe in the creation of the church at Pentecost as a separate entity from the nation of Israel (Matthew 16:18). Christ tells us that He will build His church. This at the least indicates that the church was not existent at the time of His declaration to Peter but, I believe that the church was instituted at the time of Pentecost. I believe that the true mission of the church is the faithful witnessing of Christ to all men as we have opportunity (Matthew 28:19-20). I hold that the local church has the absolute right of self-government, free from any hierarchy, of individuals or organizations; that its one and only superintendent is Christ, through the Holy Spirit (Colossians 1:18; Ephesians 1:22-23; 5:23-24); that it is scriptural for true churches to cooperate with each other in contending for the faith and furtherance of the gospel (2 Corinthians 8:1-4; 9:1-2); that each local church is the sole judge of the methods and measures of its cooperation. On all matters of membership, of policy, of government, of discipline, of benevolence, the will of the local church (as defined within scriptural limitations) is final.

An Organism

I believe that the church, is the body and the bride of Christ, is a spiritual organism made up of all people who have been washed in the blood of Christ (Ephesians 1:22-23; 5:25-27; 1 Corinthians 12:12, 13; Colossians 1:18).

An Organization

I believe that the establishment and continuation of local churches is clearly taught and defined in the New Testament (Acts 14:27; 1 Corinthians 16:19; 1 Timothy 3:1-13; Titus 1:5-11; Revelation 2, 3).

I believe in the visible church and the invisible church. The visible church is composed of both regenerate and unregenerate people. Only God knows who are the members of his true (invisible) church. Man can observe only the fruit of the Spirit as evidence of a truly regenerate person (Galatians 5:22).

I believe in spiritual gifts in the local church. These gifts enable the autonomous functions of the local church. Several passages of Scripture mention spiritual gifts but no exhaustive list can be found in the Scriptures (1 Corinthians 12:1-8, 28, 29–30; Romans 12:6–8; Ephesians 4:11). Of these gifts, many are still given to day but several are limited to the early days of the church. Apostleship was limited to the original twelve disciples in addition to Matthias [replacement to Judas (Acts 1:26)] and Paul [an apostle born out of due time (1 Corinthians 15:7-9)]. Miracles, prophecy, tongues, and interpreting tongues were specifically given to prove the validity of Christ in the early years of the church and no longer are given.

I believe that Scripture gives seven characteristics of a biblical church: the Bible as sole authority for faith and practice (2 Timothy 3:16-17); a regenerate church membership (Acts 2:41 & 42; 1 Corinthians 1:2); water baptism by immersion (Acts 8:36-39; Matthew 3:13-17); self-governing independent, local church (Acts 6:3-6; 2 Corinthians 8:18-19; Ephesians 4:11-16); the priesthood of the believer (1 Peter 2:5, 9, 10; Hebrews 10:11-22); separation of church and state (Matthew 22:15-22; Romans 13:1-7); and soul liberty (Acts 4:18-20; 5:28, 29).

Ordinances: Baptism, Lord’s Supper

Baptism

I believe that Christian baptism is the immersion of a born-again believer in water as a solemn and beautiful emblem, or symbol, of our faith in the crucified, buried and risen Savior, with its effect in our death to sin and resurrection of new life. While there is no saving power in water baptism, it is an act of obedience for those who are already saved to picture their death, burial and resurrection to walk in newness of life with Jesus Christ. Baptism is a pre-requisite to church membership and the privileges of a church relationship (Romans 6:3-5; Matthew 3:13-17; 28:19-20; John 5:24; Acts 8:36-39; Ephesians 2:8-9; Acts 2:41; 8:12; Titus 3:5).

Lord’s Supper

I believe that the Lord’s Supper is a symbolic commemoration of the Lord’s death to be observed until He comes again; that it should be open to all regenerated persons who have examined themselves in the light of God’s requirements; and that the elements are only symbols of His broken body and shed blood. Since it is the Lord’s table, none shall be barred who are His (Matthew 26:26-30; Luke 22:14-20; 1 Corinthians 10:16-21; 11:17-34).

Biblical Separation

From The World System

The world as a system is in direct conflict with God for first place in the Christian’s life. It is impossible to serve two masters (Matthew 6:24; Luke 16:13). Either Christ has first place or the world has first place in one’s life. If the world is more important than Christ to an individual, one has serious cause to doubt his loyalty to Christ. Indeed, 1 John 2:15-17 declares that both a love of the world and a love for Christ cannot exist within a man at the same time. The Scriptures set up a contrast of loving one thing and hating its competition (Matthew 6:24; Luke 16:13). An example of this can be found in God’s relationships to Jacob and to Esau (Romans 9:13). God, in His selection of Jacob, both chose to love Jacob and to hate Esau. In the same way our selection of anything over and above God leads to love of the world. If one loves the world, one has chosen to hate God (James 4:4).

“The things in the world” (1 John 2:15-17) are possessions and desires. It is ironic that God made all things but yet man chooses to worship that which is made rather than the Creator. These “things in the world” are divided up into three categories of lusts. First is “the lust of the flesh.” The flesh longs for satisfaction of every base desire. These desires may not be wrong in and of themselves but can invariably be twisted by the great deceiver into sinful desires. Second is “the lust of the eyes.” Our sinful self covets and desires to acquire. Third is “the pride of life.” This pride can be defined as boasting on the things that one has or does. Whereas the lust of the flesh and of the eyes are a personal desire to obtain, the pride of life brings someone to sin in one of the first two areas through self-focus. None of these three desires are from God but rather are in competition with God. As such, the desires (and those things desired) will pass away. The world’s system and desires are hindrances from true ecclesiastical worship of a Holy God. The church (and its members) must separate from “the world.”

From False Teachers

Christ warns “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15). Appearances can be deceiving. Yea, appearances must be very deceiving for the doctrinal “wolf” to accomplish his deception. These deceptions can involve a charismatic personality, sincerity, and even a feigned love of God’s people. However, love is only valid in the presence of truth (1 John 1:5-7) and sincerity is only honorable in the presence of truth (Galatians 1:8). Christians must separate from false teachers. A false teacher can be loosely defined as anyone who teaches falsehood.

False teachers cause unnecessary division. These men erroneously add “divisions and offenses contrary to the doctrine” (Romans 16:17-18). While their teachings may not directly affect the gospel itself, they teach doctrines that damage the biblical unity of the universal church. Paul does not endorse unity at the cost of doctrine but rather encourages believers to work through the issue and side with Scripture.

From Disobedient Brethren

In Matthew 18 a man is called upon to help his brother who has sinned. He helps by initiating a process of confrontation. First, he speaks to the brother personally and privately (v. 15). If this fails he takes a few others with him (v. 16). Then if this fails as well, he is forced to take it to the church for disciplinary action (v. 17). If the disobedient brother refuses the church’s admonition, he is to be regarded as an outsider.

I Timothy 5 also speaks about a process, this time in regard to a sinning elder. Those who continue in sin without repenting and changing are to be rebuked in the presence of all and presumably handled as any other sinning brother would be (see Matthew 18). But what becomes clear from these passages is that there is a process involved in separation from disobedient believers. It isn’t always straightforward or immediately resolvable. It will often take time and work. Sin is always messy but God intends biblical separation to protect His church (2 Corinthians 6:14-18) and to restore disobedient brethren (Galatians 6:1; Matthew 18:16).

I believe that Scripture teaches that sin will become worse and worse until the imminent, visible return of Christ to take up His saints; that at that time believers in heaven will experience the judgment seat of Christ and the marriage supper of the Lamb; that on earth, at the time of the rapture, will begin the tribulation period which will last seven years; that at the end of the tribulation period the Lord will return to earth with His saints to put down the forces of evil and to bind Satan in the bottomless pit for a thousand years; that the Lord will then establish His millennial reign of righteousness on earth; that at the conclusion of this thousand-year reign, Satan will be loosed for a short while and will deceive many people; that the Lord will then accomplish Satan’s final and everlasting defeat and cast him into hell; that the Lord will then conduct the Great White Throne Judgment of the wicked of all ages, sealing their doom of eternal damnation according to their works; and that those made righteous by the merits of Jesus Christ (these are not present at this judgment) will then enter into their eternal state of bliss (Matthew 25:46; John 5:28, 29; 2 Corinthians 5:10; Philippians 3:20-21; 1 Thessalonians 4:13-18; 2 Thessalonians 2:1-10; Revelation 1:1, 19; 19:9-13; 20:1-22:6)