BAPTIST HISTORY
+STANDARD MANUAL FOR
BAPTIST CHURCHES+
+CHAPTER I+
A CHRISTIAN CHURCH
The word "church" is, in common language, used with large latitude of
meaning. It is applied to a building used for Christian worship, to a
congregation of Christian worshipers, to a religious establishment, to
a given form of ecclesiastical order, to the aggregate of all Christian
believers, and to a local company of Christian disciples associated in
covenant for religious purposes. The latter is its common use in the
New Testament.
The Greek word _ekklesia,_ rendered "church," is derived from a word
meaning "called out," and is used to indicate a company called out from
a larger and more general assembly or concourse of people. In the free
Greek cities, it designated a company of persons possessed of the
rights of citizenship, and charged with certain important functions of
administration in public affairs, summoned, or called out, from the
common mass of the people. In the New Testament, the _ekklesia_ is a
company of persons called out and separated from the common multitude
by a Divine calling, chosen to be saints, invested with the privileges,
and charged with the duties of citizenship in the kingdom of Christ.
A Christian Church, therefore, according to the New Testament idea, is
a company of persons Divinely called and separated from the world,
baptized on a profession of their faith in Christ, united in covenant
for worship and Christian service, under the supreme authority of
Christ, whose Word is their only law and rule of life in all matters of
religious faith and practice.
Some Christian denominations include all their congregations in one
comprehensive society, or ecclesiastical system, under some central
authority, which legislates for and controls the whole. This
comprehensive society they call the church. Thus we speak of the Roman
Catholic Church, the Episcopal Church, the Presbyterian Church--where
the word "church" stands for the aggregate of all their local
societies. With Baptists it is different. They speak of Baptist
churches, but not of the Baptist Church, when the entire denomination
is meant. The Baptist Church would mean some one local congregation of
baptized believers.
Thus was it in Apostolic times. There was "the church in Jerusalem,"
"the church of the Thessalonians," "the church of Babylon," "the church
of the Laodiceans"; but "the churches of Macedonia," "the churches of
Asia," "the churches of Judea." A church, therefore, is not a system of
congregations confederated under a general government, but a single
local congregation of Christian disciples associated in covenant and
meeting together for worship. In this sense the word is commonly,
almost uniformly, used in the New Testament.
Churches are Divinely instituted to be "the light of the world" and
"the salt of the earth." They are ordained for the glory of God, as
"the ground and pillar of the truth," in the proclamation of His Gospel
and the establishment of His kingdom in the world. They are
commissioned to preach the Gospel to men, and to live the Gospel before
men, that Christ may be honored and sinners saved. They should,
therefore, be constantly striving to realize the grand purpose of their
existence and fulfill the mission of their high calling. That church
which does the most to honor Christ and save man will be the most
honored by Him, and the most influential and prosperous in all that
pertains to the true functions of a church. And since a church, as a
body, is what its individual members are in their religious life and
influence, therefore each member should strive to become in holy living
what He desires the church to be.
NOTE 1.--A body of Christian disciples may fail to meet some of the
requirements of the Gospel, and still be a true church of Christ,
providing it fulfills the fundamental conditions of a Scriptural faith
and practice.
NOTE 2.--But when a body ceases to acknowledge and submit to Christ as
its Supreme Ruler, and to receive His Word as its supreme law, then it
ceases to be a true church, and is simply a religious society, though
it may still accept some of His doctrines and practice some of His
precepts.
NOTE 3.--A church is not a legislative, but an executive body. It
cannot make laws, but only obey and administer those which Christ has
given in the New Testament. He is the only Lawmaker in Zion.
NOTE 4.--But in matters pertaining to order and methods of
administration, merely optional and discretionary, not involving
fundamental principles, the church is to exercise its liberty, so long
as it does not contravene Scriptural teaching or infringe the rights of
its members.
NOTE 5.--And still further, while a church cannot become an
authoritative expounder of either truth or duty, to bind the
consciences even of its members, yet it does possess a judicial
function for the interpretation and the enforcement of the laws of
Christ for itself as a body, and, therefore, for its members, so far as
their relation to the compact is concerned.
NOTE 6.--Each church owes courtesy and comity, fellowship and
fraternity, to all others; but it owes subjection and allegiance to
none, and is under authority to Christ alone.
NOTE 7.--In matters of business and in the exercise of its authority in
administration, the will of the church is expressed by a majority vote
of its members. But the nearer that majority approaches to unanimity,
the more satisfactory and emphatic are its decisions.
NOTE 8.--Councils may be called, presbyteries convened, or committees
of reference chosen for advice in cases of moment, but they are all
_advisory_ only, and in no case authoritative. There is no higher, and
no other court of appeal in ecclesiastical affairs, than the individual
church.
+CHAPTER II+
CHURCH OFFICERS[1]
The Scriptural officers of a church are _bishops_ and _deacons._
Bishops are in the New Testament also called "presbyters," "elders,"
and "overseers." Their duties and services have mainly reference to the
spiritual interests of the body, though they properly have the
oversight of all its concerns. The deacons have principal charge of the
temporalities of the church, so as to relieve the pastor in that
department of labor. They are, however, to be counselors and helpers of
the pastor in all departments of his work. The qualifications for both
offices are set forth in the Epistles to Timothy and Titus.
NOTE 1.--Pastors and deacons, as teachers and leaders of the flock,
cannot be selected for and imposed upon the churches by any external
authority whatever, either civic or religious; but are elected and
chosen by the free suffrages of the members, without compulsion or
restraint, from among themselves, or those who are to become identified
with them in fellowship.
NOTE 2.--In the election of either a pastor or deacon, notice of such
election should be given from the pulpit for at least two Sundays
preceding the time for the same. The election should be by ballot, and
at least _three-quarters_ of the votes cast should be necessary for the
election of a pastor, and _two-thirds_ for the election of a deacon.
Such election should be preceded by prayer for Divine direction, and
conducted without partisan devices or personal strife.
NOTE 3.--Both pastors and deacons are properly elected for unlimited
terms of service, the relation to continue so long as there shall be
mutual satisfaction. Such a course tends less to depreciate and make
servile the officers and their duties in the estimation of the people,
and of those who bear them, than a limited and specified time, though
deacons are sometimes, and perhaps properly, chosen for a limited term
of service, subject to reelection, at the option of the church.
NOTE 4.--The church is to fix on the amount of salary necessary to a
generous support of the pastor, and hold itself obligated by every
consideration of Christian honor for the prompt and regular payment of
the same. To fail in this is as dishonorable to the church as it is
unjust and vexatious to the pastor.
NOTE 5.--The call to a pastor issues from the _church_ as a body, which
also designates the amount of salary to be paid. It is in some sections
usual, though not essential, to have subsequently a meeting of the
entire congregation or society to approve or confirm the call. In some
States it is necessary for the trustees, as the legal representatives
of the corporation, to confirm the action officially, so far as the
salary is concerned, before it can become legal.
NOTE 6.--The number of deacons is optional with the church. It is
usually from _three_ to _seven._ Let it be so many as the church needs
and can find suitable as candidates for the office. But they should
never be elected simply to fill the office, and never unless they be
persons whose fitness for the office is generally conceded.
NOTE 7.--The relations between pastor and the church may be dissolved
at the option of either, by giving _three months'_ notice; or
otherwise, by mutual consent. Between the deacons and the church, the
relations may be dissolved at the option of either without previous
notice.
NOTE 8.--A church _clerk_ is elected annually, at a business meeting,
by a majority vote. It is an office of convenience, for keeping the
minutes and preserving the records of the body. Also _trustees_ are
elected by the church, or if the law so requires, by a _society._ Their
duties are the care of the property and the management of finances. But
these are not considered Scriptural church officers; deacons might
properly discharge all the functions of these offices.[2]
NOTE 9.--The offices of trust and service in a church should be as
widely distributed among the members as possible, consistently with the
welfare of the body. This rule should seldom be disregarded. No one man
should hold more than one office at the same time, unless the interests
of the body absolutely demand it. If offices are honors, they should be
widely dispensed; if they are burdens, they certainly should be. For
the same man to hold two or three offices is as unjust to him as it is
to his brethren.
NOTE 10.--A church cannot unite in any corporate capacity with other
organizations for religious, benevolent, moral reform, or other
purposes; but it may cooperate with these for any good object, and give
to such societies its moral support, sympathy, and pecuniary aid.
NOTE 11.--But members of churches can, as individuals, unite with
outside organizations, for any purpose, not inconsistent with their
profession as Christians, and not injurious to their church relations
and duties.
NOTE 12.--Churches cannot alienate their responsibilities, nor delegate
their authority to any man, or to any body of men, to act officially
for them. But they can appoint persons to bear messages, and to perform
services for them, under instruction, and to report their action to the
body.
+FOOTNOTES:+
[1] This and several of the following sections are consistent
with the "Star Book on Baptist Church Polity," on the same topics.
[2] In some States the laws do not recognize the church, that being a
spiritual body, but incorporate a _society,_ as it is called,
consisting of all persons of full age who attend and support the
worship. This society has charge of the financial affairs of the
church, holds and keeps in repair its property, and conducts its
secular concerns. It elects a specified number of _trustees,_ as
provided for by law, who are the legal representatives of the
corporation. The members of the society, and the trustees elected,
may or may not be members of the church. This whole society
arrangement is a relic of the old New England parish system of the
standing order, and is inconsistent with the freedom of church
action, and antagonistic to Baptist Church independence. It is
anti-Baptistic and anti-Scriptural. A church should be allowed to
manage its own affairs, both temporal and spiritual: and should be
protected by law in doing so. The society system has been abrogated
in most of the States.
+CHAPTER III+
CHURCH ORDINANCES
Christian ordinances, in the largest sense, are any institutions, or
regulations of Divine appointment, established as means of grace for
the good of men, or as acts of worship for the honor of God. In that
sense, not only are baptism and the Lord's Supper ordinances, but
preaching, prayer, hearing the Word, fasting, and thanksgiving are also
ordinances, since all are of Divine appointment. But, in a narrower
sense, it is common to say that _baptism_ and the _Lord's Supper_ are
the only ordinances appointed by Christ to be observed by His churches.
These are the only emblematic and commemorative rites enjoined upon His
disciples, by which they are to be distinguished, and He is to be
honored. They are the two symbols and witnesses of the New Covenant,
the two monuments of the New Dispensation.
_Baptism_ is the immersion, or dipping, of a candidate in water, on a
profession of his faith in Christ and on evidence of regeneration; the
baptism to be ministered in, or into, the name of the Father, the Son,
and Holy Spirit. It represents the burial and resurrection of Christ,
and in a figure declares the candidate's death to sin and the world,
and his rising to a new life. It also proclaims the washing of
regeneration, and professes the candidate's hope of a resurrection from
the dead, through Him into the likeness of whose death he is buried in
baptism.
_The Lord's Supper_ is a provision of bread and wine, used to represent
the body and the blood of Christ, partaken of by members of the church
assembled for that purpose; in which service they commemorate the love
of Christ exhibited in His death for them, and profess their faith and
participation in the merits of His sacrifice, as the only ground of
their hope of eternal life.
NOTE 1.--No person can rightfully or properly become a church-member
except he be first baptized, as the distinguishing mark and profession
of his discipleship.
NOTE 2.--The Supper is a church ordinance, and therefore is the
privilege of church-members only. Therefore, also, since baptism
precedes church-membership, it must precede and be prerequisite to the
Lord's Supper.
NOTE 3.--Since the Supper is distinctively a church ordinance, it is to
be observed by churches only, and not by individuals; neither in
private places, nor in sick-rooms, nor on social occasions, and not by
companies of disciples other than churches. But a church may by
appointment, and in its official capacity, meet in a private house, a
sick-room, or wherever it may elect, and there observe the Supper.
NOTE 4.--Both ordinances are ordinarily and properly administered by
ordained and accredited ministers; but both would be equally valid if
administered by unordained persons, should occasion require and the
church so direct. As to the qualifications of the administrator, the
New Testament is silent, except that he should be a disciple.
NOTE 5.--As to the time, place, and frequency of the ordinances, no
Scriptural directions are given. These are left optional with the
churches. They are usually observed on Sundays, but not necessarily. As
to the Supper, our churches have very generally come to observe it on
the first Sunday of each month.
NOTE 6.--The participation of the elements in the Supper should be done
according to the special direction of Christ, the Head of the body.
"This do in remembrance of _Me._" It is not, therefore, a test or token
of Christian fellowship, except incidentally. All thought and sympathy
in the service should be centered on Him who is "the living bread," and
not fixed on others.
NOTE 7.--The ordinances are not _sacraments,_ as taught by some,
conveying effectual grace to the soul and imparting spiritual life. But
as Divinely appointed means of grace, their importance must not be
undervalued. They cannot be neglected without suffering serious harm
and incurring the gravest responsibility.
NOTE 8.--Baptism is not essential to salvation, for our churches
utterly repudiate the dogma of "baptismal regeneration"; but it is
essential to obedience, since Christ has commanded it. It is also
essential to a public confession of Christ before the world, and to
membership in the church which is His body. And no true lover of his
Lord will refuse these acts of obedience and tokens of affection.
+CHAPTER IV+
CHURCH-MEMBERSHIP
It is most likely that in the Apostolic age when there was but "one
Lord, one faith, and one baptism," and no differing denominations
existed, the baptism of a convert by that very act constituted him a
member of the church, and at once endowed him with all the rights and
privileges of full membership. In that sense, "baptism was the door
into the church." Now, it is different; and while the churches are
desirous of receiving members, they are wary and cautious that they do
not receive unworthy persons. The churches therefore have candidates
come before them, make their statement, give their "experience," and
then their reception is decided by a vote of the members. And while
they cannot become members without baptism, yet it is the vote of the
body which admits them to its fellowship on receiving baptism.
There are _three classes_ of candidates, and modes of reception to
membership.
1. _By baptism._--The church having listened to the religious
experience of the candidate, and being satisfied with the same, and
with his Christian deportment, votes to receive him to its fellowship,
"on being baptized."
2. _By letter._--The candidate presents a letter of dismission and
recommendation from some other Baptist church with which he has been
connected, for the purpose of transferring his membership to this. The
church, being satisfied, votes to receive him into fellowship.
3. _By experience._--Persons having been baptized, but for some reason
being without membership in any church, wish to be received. They,
giving satisfactory evidence of Christian character, and substantial
agreement in matters of faith and practice, are received by vote, as in
other cases.
NOTE 1.--Persons cannot be received to membership on the credit of
letters from other denominations. Such letters are, however, accepted,
as certificates of Christian character, and of church standing.
NOTE 2.--While the churches do not require candidates to sign any
creed, confession, or articles of faith, yet they do expect a
substantial agreement in matters of faith and practice on their part as
essential both to the comfort of the individual, and the harmony of the
body.
NOTE 3.--Should any member object to the reception of a candidate, such
reception should be deferred, in order to consider the reasons for the
objection. Objections judged groundless or unreasonable should not
prevent the reception of a suitable candidate; yet no one should be
received except by a unanimous or nearly unanimous vote.
NOTE 4.--It is customary for candidates, after their experience or
letters have been presented, to retire while the church deliberates and
acts upon their case.
NOTE 5.--Any member in good standing, is entitled, at any time, to a
letter of dismission, in the usual form, with which to unite with
another church of the same faith and order.
NOTE 6.--Letters are usually made valid for _six months_ only, during
which time they must be used, if used at all. But if held longer, they
may be renewed by the church, if satisfactory reasons are given for
their non-use.
NOTE 7.--Each one receiving a letter is still a member of the church,
and under its watchcare and discipline, until his letter is actually
received by another church.
NOTE 8.--Letters cannot be given to members for the purpose of uniting
with churches with which we are not in fellowship. But any member is
entitled, at any time, to receive a certificate of standing, and
Christian character.
NOTE 9.--No member can _withdraw_ from the church, or have his name
_dropped,_ or at his own request be _excluded_ from the fellowship of
the body without due process of discipline.
NOTE 10.--Nor can a member have a letter voted and forced upon him
without his wish and consent. Such would be a virtual expulsion from
the body. If worthy to receive a letter, he cannot be forced out of the
church against his will.
NOTE 11.--Members living remote from the church are expected to unite
with some Baptist church near their residence; or give satisfactory
reasons for not doing so. When they cannot so unite, they are expected
to report themselves to the church at least _once each year,_ and
contribute to its support, till they cease to be members.
NOTE 12.--Letters of dismission may be revoked, at any time before
being used, if, in the judgment of the church, there be sufficient
cause for such action.
NOTE 13.--Church fellowship will be withdrawn from members who unite
with other denominations; because, however excellent their character,
or sincere their intentions, they have broken covenant with the church,
and by such act have placed themselves beyond the limits of its
fellowship.
NOTE 14.--Persons excluded from other churches are not to be received
to membership, except after the most careful investigation of all the
facts in the case, and not unless it be manifest that the exclusion was
unjustifiable, and that the church excluding persistently refuses to do
justice to the excluded member.
NOTE 15.--A letter is usually asked for and addressed to the particular
church. This is proper, but not always necessary. It may in certain
cases be asked for, and given "to the church of the same faith and
order." Or if directed to one, it may be presented to, and received by
another.
NOTE 16.--It is expected that all pecuniary liability to the church
will be canceled, and all personal difficulties in the church will be
settled by a member, should such exist, before he shall receive a
letter of dismission.
NOTE 17.--Each member, without exception, is expected to fill his place
in the church, by attendance on its appointments, as Providence may
allow, and also to contribute of his means for the pecuniary support of
the body, according to his ability. If in either of these respects he
fails, and refuses, he becomes a covenant-breaker, and is subject to
the discipline of the body.
NOTE 18.--Persons excluded from the church may be again received to its
fellowship on satisfactory evidence of fitness. This is called
reception by _restoration,_ and is usually so entered on the records,
and in associational reports.
NOTE 19.--It is neither a Christian nor an honorable course for a
church to grant an unworthy member a valid letter, and send him to
another church as one in good and regular standing, in order to be rid
of a disturber of the peace, or to avoid the trouble of a course of
discipline.
NOTE 20.--No church is _obliged_ to receive a person to membership,
simply because he brings a valid letter from another church. Each
church is to be sole judge of the qualifications of persons to be
received to its fellowship.
+CHAPTER V+
CHURCH DISCIPLINE
Church-members are supposed to be regenerate persons bearing the image
and cherishing the spirit of Christ, in whom the peace of God rules,
and who walk and work in "the unity of the Spirit, and the bond of
peace." But unhappily, even the saints are sanctified only in part, and
troubles sometimes arise among brethren. The evil passions of even good
men may triumph over piety, and partisan strife may destroy the peace
and the prosperity of the body of Christ. All this should, if possible,
be avoided. Corrective discipline seeks to heal offenses; but it is
better to _prevent_ them, than to _heal_ them. It is, however, better
to heal and remove, than to endure them.
Now these offenses and occasions of dissension in the churches arise
from various causes, and are largely preventable. Most frequently they
come by the following means:
1. Because of the too suspicious and sensitive disposition of some who
imagine themselves wronged, neglected, or in some way injured; the
matter being chiefly imaginary, and without any real foundation in fact.
2. Because the pastor, deacons, and influential members do not
carefully and constantly enough watch the beginnings of strife, and
rectify the evil before it becomes serious.
3. Because evil-doers by delay become more persistent in evil, while
others are drawn into the strife, and contentious parties insensibly
are formed, which tend to divide the church into hostile factions.
4. Because that when the difficulty becomes chronic and deep-seated,
the church is likely to undertake the discipline with judicial
severity, and not in the spirit of meekness, in which the spiritual
should restore the erring.
5. Because that a case of discipline undertaken under excitement is
almost certain to be wrongly conducted. Even if the result reached be
just and right, the method by which it is reached is likely to be
unwise, unjust, and oppressive to individuals, possibly producing more
serious and more lasting evils than it has removed.
_Offenses_ calling for discipline are usually considered as of _two_
classes: _private_ or personal, and _public_ or general. These terms do
not very accurately express the nature of the offenses, but they are in
common use, and capable of being understood. In the administration of
_corrective discipline,_ the following rules and principles constitute
a correct and Scriptural course of proceeding:
PRIVATE OFFENSES
_Private offenses_ pertain to personal difficulties between
individuals, having no direct reference to the church as a body, and
not involving the Christian profession at large. In such cases, the
course prescribed by our Saviour (Matt. 18:15-17) is to be strictly
followed, without question or deviation.
1. _First step._--The member who considers himself injured must go to
the offender, tell him his grief, and between themselves alone, if
possible, adjust and settle the difficulty. "If thy brother shall
trespass against thee, go and tell him his fault, between thee and him
alone." This must be done, not to charge, upbraid, or condemn the
offender, but to win him. "If he shall hear thee, thou hast gained thy
brother."
2. _Second step._--If this shall fail, then the offended member must
take one or two of the brethren with him as witnesses, seek an
interview with the offender, and, if possible, by their united wisdom
and piety, remove the offense and harmonize the difficulty. "But if he
will not hear thee, then take with thee one or two more, that in the
mouth of two or three witnesses, every word may be established."
3. _Third step._--If this step should prove unavailing, then the
offended member must tell the whole matter to the _church,_ and leave
it in their hands to be disposed of, as to them may seem wisest and
best. "And if he shall neglect to hear them, tell it to the church." He
has done his duty and must abide by the decision of the body which
assumes this responsibility.
4. _The result._--If this course of kindly Christian labor proves
finally ineffectual, and the offender shows himself incorrigible,
excision must follow. He must be cut off from fellowship in the church
whose covenant he has broken, and whose authority he disregards. "And
if he neglect to hear the church, let him be unto thee as an heathen
man, and a publican." However painful the act, the church must be
faithful to its duty, and to its God.
NOTE 1.--While this Divine rule makes it obligatory on the offended
member to go to the offender and seek a reconciliation, yet much more
is it obligatory on the offender who knows that a brother is grieved
with him, to seek such an one, and try to remove the difficulty.
NOTE 2.--The matter is not to be made public until these three steps
have been fully taken, and have failed; and then to be made public only
by telling the church, and no others.
NOTE 3.--When the case comes before the church, it must not be
neglected nor dropped, but judiciously pursued until the difficulty be
adjusted, the offense removed, or else the offender be
disfellowshipped, and put away.
PUBLIC OFFENSES
_Public offenses_ are not against any one person more than another, but
are such as are supposed to be a dishonor to the church of which the
offender is a member, and a reproach to the Christian profession. They
constitute a violation of the code of Christian morals, if not of our
common worldly morals.
The more common causes of this class of offenses are the following:
False doctrine (Gal. 1:9, 2 John 10), disregard of authority (Matt.
18:17; 1 Thess. 5:14), contention and strife (Rom. 16:17), immoral
conduct (1 Cor. 5:11), disorderly walk (2 Thess. 3:6, 9), covetous
spirit (Eph. 5:5; 1 Cor. 5:11), arrogant conduct (3 John 9), going to
law (1 Cor. 6:6).
The following constitutes a proper and Scriptural course of treatment
for such cases:
1. The first member who has knowledge of the offense should, as in the
case of private offenses, seek the offender, ascertain the facts, and
attempt to reconcile or remove the difficulty. Not till he has done
this should he make it public, or bring it before the church.
2. But if no one will, or can, pursue this course of personal effort,
or if such a course proves unsuccessful, then any member having
knowledge of the facts should confer with the pastor and deacons as to
the best course to be pursued.
3. The pastor and deacons should, by the best method they are capable
of devising, labor to adjust the matter without bringing it into the
church, or otherwise making it public.
4. But if their efforts fail, or if the case be already public, and a
reproach and scandal to religion, then they should bring it to the
church, and it should direct a proper course of discipline.
5. The church, thus having the case before it, should either appoint a
committee to visit the offender, or cite him before the body to answer
the charge. He should be allowed to hear the evidence against him, know
the witnesses, and be permitted to answer for himself.
6. If the accused disproves the charges, or if he confesses the wrong,
makes suitable acknowledgment, and, so far as possible, reparation,
with promise of amendment, in all ordinary cases, this should be deemed
satisfactory, and the case be dismissed.
7. But if, after patient, deliberate, and prayerful labor, all efforts
fail to reclaim the offender, then, however painful the necessity, the
church must withdraw its fellowship from him, and put him away from
them.
8. If the case be one of flagrant immorality, by which the reputation
of the body is compromised and the Christian name scandalized, on being
proved or confessed, the hand of fellowship may be at once withdrawn
from the offender, notwithstanding any confessions and promises of
amendment; but not without a trial.
The church's good name and the honor of religion demand this testimony
against evil. He may be subsequently restored, if suitably penitent.
NOTE 1.--All discipline should be conducted in the spirit of Christian
meekness and love, with a desire to remove offenses and win offenders.
It must also be done under a deep sense of responsibility to maintain
the honor of Christ's name, the purity of His church, and the integrity
of His truth.
NOTE 2.--If any member shall persist in bringing a private grievance
before the church, or otherwise make it public before he has pursued
the course prescribed in the eighteenth chapter of Matthew, he becomes
himself an offender, and subject to the discipline of the body.
NOTE 3.--When private difficulties exist among members which they
cannot, or will not settle, the church should consider them as public
offenses, and as such dispose of them, rather than suffer the perpetual
injury which they inflict.
Note 4.--When a member refers to the church any private difficulty,
which he has been unable to settle, he must submit it wholly to the
disposition of the body, and abide by its decision. If he attempts to
revive and prosecute it beyond the decision of the church, he becomes
an offender, and subject to discipline.
NOTE 5.--Any member tried by the church has the right to receive copies
of all charges against him, the names of his accusers, and the
witnesses, both of whom he shall have the privilege of meeting face to
face, hearing their statements, bringing witnesses on his side, and
answering for himself before the body.
NOTE 6.--Every member on trial or excluded, shall have furnished at his
request, authentic copies of all proceedings had by the church in his
case, officially certified.
NOTE 7.--No member under discipline can have the right to bring any
person, not a member, before the church as his advocate, except by
consent of the body.
NOTE 8.--In every case of exclusion, the charges against the member,
and the reasons for his exclusion, should be accurately entered on the
records of the church.
NOTE 9.--If at any time it shall become apparent, or seem probable to
the church that it has for any reason dealt unjustly with a member, or
excluded him without sufficient cause, it should at once, and without
request by concession and restoration, so far as possible, repair the
injury it has done him.
NOTE 10.--The church should hold itself bound to restore to its
fellowship an excluded member when, ever he gives satisfactory evidence
of repentance and reformation consistent with godliness.
NOTE 11.--The church will exercise is legitimate authority, and
vindicate its honor and rectitude in the administration of discipline,
even though the member should regard such discipline as unjust or
oppressive.
NOTE 12.--Nothing can be considered a just and reasonable cause for
discipline, except what is forbidden by the letter of the spirit of
Scripture. And nothing can be considered a sufficient cause for
disfellowship and exclusion, except what is clearly contrary to
Scripture, and what would have prevented the reception of the person
into the church, had it been known to exist at the time of his
reception.
+CHAPTER VI+
CASES OF APPEAL
Cases of difficulty and discipline do sometimes occur, so aggravated in
their nature or so complicated in their treatment that it is found
impossible to make a satisfactory settlement by ordinary methods;
especially so if discipline has ended in exclusion. The excluded member
will be almost sure to think he has been dealt with unjustly, and will
wish for some redress; and if the case has been of long standing and
much complicated, he will be equally sure to have others sympathize
with him and condemn the action of the church. Now, although the
_presumption_ is that the church has done right, and is justified in
its action, the _possibility_ is that the church has done wrong, and is
censurable for its action.
What can be done in such a case?
NOTE 1.--On the New Testament theory of church government, the action
of this individual local church is final. There is no power either
civil or ecclesiastical, that can reverse its decision or punish it for
wrong-doing. It may make mistakes, but no human tribunal has authority
to compel it to confess or correct them.
NOTE 2.--Councils, if appealed to for redress, have _no authority;_
they are simply, always, and everywhere _advisory_--that, and nothing
more. They can express an opinion, and give advice; but they have no
authority to issue decrees, and would have no power to enforce them if
they should.[1]
NOTE 3.--Any person who believes himself wronged by church action has
the inalienable right to appeal to the church for a new hearing, and,
failing in this, to ask the counsel and advice of brethren, should he
see fit to do so.
_Now observe_--If an excluded member believes himself unjustly dealt
by, and wishes redress the following is the proper course for him to
pursue:
1. Apply to the church which excluded, and ask a rehearing. State to
them the grounds of his complaint and the evidence on which he thinks
he can satisfy them, if a fair opportunity for being heard be given him.
2. If they refuse him a rehearing, let him appeal to them to unite with
him in calling a _mutual council,_ before which the whole case shall be
placed, all parties to abide by its decision.
3. If a mutual council be declined by the church, he would be fully
justified, should he feel so inclined, in calling an _ex-parte_
council, before which he should place the facts and seek its advice.
4. Or, instead of calling an _ex-parte_ council, he could apply to some
other church to be received to its fellowship, on the ground that he
had been unjustly excluded. Should he be received to another church,
that would give him church standing and fellowship again, and vindicate
him so far as any ecclesiastical action could vindicate him.
5. If all these resorts fail, there is nothing left but for him to wait
patiently, and bear the burden of his wrong until Providence opens the
way for his deliverance. He may, after all, conclude that he himself
was more in fault than he at first supposed, and the church less so.
NOTE 4.--An _ex-parte_ council should not be called in such a case of
difficulty until all efforts have failed to secure a _mutual_ council;
as such a council, if called, would probably do nothing more than
advise a mutual council and adjourn.
NOTE 5.--Any church can well afford to grant a rehearing to an excluded
member. It would be in the interest of peace, justice, and
reconciliation. If the church be right, it can afford to be generous.
NOTE 6.--Any church has the right to receive a member excluded, from
another church, since each church is sole judge of the qualification of
persons received to its fellowship. But any church so appealed to would
use great caution, and with due regard to its own peace and purity,
ascertain all the facts in the case before taking such action.
NOTE 7.--If a mutual council be called, one-half the messengers and
members are to be chosen by the church and one-half by the aggrieved
party; but the _letters missive_ calling the council are to be sent out
by and in the name of the church, and not of the aggrieved party. But
these facts, as to the mutual call, are to be stated in the letters.
NOTE 8.--A church excluding a member has no just cause of complaint
against another church for receiving such an excluded member, since the
one church is just as independent to receive one whom it judges worthy
of fellowship, as the other is to exclude one whom it judged unworthy
of fellowship.
+FOOTNOTES:+
[1] For a more comprehensive discussion of councils--what they can,
and what they cannot do, how to call, and how to use them--see the
"Star Book on Baptist Councils."
+CHAPTER VII+
CHURCH BUSINESS
The business meetings of a church should be conducted as much as
possible in the spirit of devotion, and under a sense of the propriety
and sanctity which attaches to all the interests of the kingdom of
Christ. Meetings for business should not be needlessly multiplied, nor
should they be unwisely neglected. It may not be wise to insist too
rigidly on the observance of parliamentary rules, yet it is still worse
to drift into a loose unbusinesslike way, which wastes time,
accomplishes little, and does wrongly much that is done.
ORDER OF BUSINESS
1. The meetings to be opened with reading the Scriptures, singing, and
prayer.
2. The reading, correction, and approval of the minutes of the
preceding meeting.
3. Unfinished business, or such as the minutes present, including
reports of committees taken in order.
4. New business will next be taken up. Any member may call up new
business. But important matters should not be presented, except on
previous consultation with the pastor and deacons.
NOTE 1.--The pastor is, by virtue of his office, moderator of all
church business meetings. If he be not present, or do not wish to
serve, any one may be elected to take the place.
NOTE 2.--All business meetings, both regular and special, should be
announced from the pulpit one Sunday, at least, before they are held.
NOTE 3.--Special meetings for business may be called at any time, by
consent of the pastor and deacons, or by such other methods as the
church itself may direct.
NOTE 4.--Though a majority usually decides questions, yet in all
matters of special importance a unanimous, or nearly unanimous, vote
should be secured.
NOTE 5.--Members may be received, and letters of dismission granted,
either at the business church meeting, the covenant meeting, or the
regular weekly prayer meeting, the church so directing. Some fixed
method should be observed.
NOTE 6.--Candidates for admission to membership will be expected to
retire from the meeting when action is taken on their reception.
NOTE 7.--No persons, except members, will be present during the
transaction of church business. If present, they may be asked to retire.
NOTE 8.--Although the church should endeavor to do nothing which its
members will be ashamed or afraid to have known by others, yet every
member is bound, by the honor of a Christian, not to publish abroad,
nor disclose to those without, the private affairs and business
transactions of the body.
RULES OF ORDER
The following constitute the generally accepted rules of order for
churches and other deliberative bodies in business proceedings:
_Motions_
1. All business shall be presented by a _motion,_ made by one member,
and seconded by another, and presented in writing by the mover, if so
required.
2. No discussion can properly be had until the motion is made,
seconded, and stated by the chairman.
3. A motion cannot be withdrawn after it has been discussed, except by
the unanimous consent of the body.
4. A motion having been discussed, must be put to vote, unless
withdrawn, laid on the table, referred, or postponed.
5. A motion lost should not be recorded, except so ordered by the body
at the time.
6. A motion lost cannot be renewed at the same meeting, except by
unanimous consent.
7. A motion should contain but one distinct proposition. If it contains
more, it must be divided at the request of any member, and the
propositions acted on separately.
8. Only one question can properly be before the meeting at any one
time. No second motion can be allowed to interrupt one already under
debate, except a motion to _amend,_ to _substitute,_ to _commit,_ to
_postpone,_ to _lay on the table,_ for _the previous question,_ or to
_adjourn._
9. These subsidiary motions just named cannot be interrupted by any
other motion; nor can any other motion be applied to them except that
to _amend,_ which may be done by specifying some _time, place,_ or
_purpose._
10. Nor can these motions interrupt or supersede each other; only that
a motion to _adjourn_ is always in order, except while a member has the
floor, or a question is being taken, and in some bodies even then.
_Amendments_
1. Amendments to resolutions may be made in three ways: By _omitting,_
by _adding,_ or by _substituting_ words or sentences.
2. An amendment to an amendment may be made, but is seldom necessary,
and should be avoided.
3. No amendment should be made which essentially changes the meaning or
design of the original resolution.
4. But a _substitute_ may be offered, which may change entirely the
meaning of the resolution under debate.
5. The amendment must first be discussed and acted on, and then the
original resolution as amended.
_Speaking_
1. Any member desiring to speak on a question should rise in his place
and address the moderator, confine his remarks to the question, and
avoid all unkind and disrespectful language.
2. A speaker using improper language, introducing improper subjects, or
otherwise out of order, should be called to order by the chairman, or
any member, and must either conform to the regulations of the body, or
take his seat.
3. A member while speaking can allow others to ask questions, or make
explanations; but if he yields the floor to another, he cannot claim it
again as his right.
4. If two members rise to speak at the same time, preference is usually
given to the one farthest from the chair, or to the one opposing the
question under discussion.
5. The fact that a person has several times arisen, and attempted to
get the floor, gives him no claim or right to be heard. Nor does a call
for the question deprive a member of his right to speak.
_Voting_
1. A question is put to vote by the chairman having first distinctly
restated it, that all may vote intelligently. First, the _affirmative,_
then the _negative_ is called; each so deliberately as to give all an
opportunity of voting. He then distinctly announces whether the motion
is _carried,_ or _lost._
2. Voting is usually done by "aye" and "no," or by raising the hand. In
a doubtful case by standing and being counted. On certain questions by
ballot.
3. If the vote, as announced by the chairman, is doubted, it is called
again, usually by standing to be counted.
4. All members should vote, unless for reasons excused; or unless under
discipline, in which case they should take no part in the business.
5. The moderator does not usually vote, except the question be taken by
ballot; but when the meeting is equally divided, he is expected, but is
not obligated to give the casting vote.
6. When the vote is to be taken by ballot, the chairman appoints
_tellers,_ to distribute, collect, and count the ballots.
_Committees_
1. Committees are nominated by the chairman, if so directed by the
body, or by any member; and the nomination is confirmed by a vote of
the body. More commonly the body directs that all committees shall be
_appointed_ by the chairman, in which case no vote is needed to confirm.
2. Any matter of business, or subject under debate, may be _referred_
to a committee, with or without instructions. The committee make their
_report,_ which is the result of their deliberations. The body then
takes action on the report, and on any recommendations it may contain.
3. The report of a committee is _accepted_ by a vote, which
acknowledges their services, and takes the report before the body for
its action. Afterward, any distinct _recommendation_ contained in the
report is acted on, and may be adopted or rejected.
4. Frequently, however, when the recommendations of the committee are
of a trifling moment or likely to be generally acceptable, the report
is _accepted_ and _adopted_ by the same vote.
5. A report may be _recommitted_ to the committee, with or without
instructions; or that committee discharged, and the matter referred to
a new one, for further consideration, so as to present it in a form
more likely to meet the general concurrence of the body.
6. A committee may be appointed _with power_ for a specific purpose.
This gives them power to dispose conclusively of the matter, without
further reference to the body.
7. The first named in the appointment of a committee is by courtesy
considered the _chairman._ But the committee has the right to name its
own chairman.
8. The member who moves the appointment of a committee is usually,
though not necessarily, named its chairman.
9. Committees of arrangement, or for other protracted service, _report
progress_ from time to time, and are continued until their final
report, or until their appointment expires by limitation.
10. A committee is _discharged_ by a vote, when its business is done,
and its report accepted. But usually, in routine business, a committee
is considered discharged by the acceptance of its report.
_Standing Committee_
A committee appointed to act for a given period or during the recess of
the body is called a _standing committee._ It has charge of a given
department of business assigned by the body, and acts either with
power, under instructions, or at discretion, as may be ordered. A
standing committee is substantially a minor board, and has its own
chairman, secretary, records, and times of meeting.
_Appeal_
The moderator announces all votes, and decides all questions as to
rules of proceeding, and order of debate. But any member who is
dissatisfied with his decisions may _appeal_ from them to the body. The
moderator then puts the question, _"Shall the decision of the chair be
sustained?"_ The vote of the body, whether negative or affirmative, is
final. The right of appeal is undeniable, but should not be resorted to
on trivial occasions.
_Previous Question_
Debate may be cut short by a vote to take the _previous question._ This
means that the original, or main, question under discussion be
immediately voted on, regardless of amendments and secondary questions
and without further debate. Usually a _two-thirds_ vote is necessary to
order the previous question.
1. If the motion for the previous question be _carried,_ then the main
question must be immediately taken, without further debate.
2. If the motion for the previous question be _lost,_ the debate
proceeds, as though no such motion had been made.
3. If the motion for the previous question be _lost,_ it cannot be
renewed with reference to the same question, during the same session.
_To Lay on the Table_
Immediate and decisive action on any question under discussion may be
deferred, by a vote to _lay on the table_ the resolution pending. This
disposes of the whole subject for the present, and ordinarily is in
effect a final dismissal of it. But any member has the right
subsequently to call it up; and the body will decide by vote whether,
or not, it shall be taken from the table.
1. Sometimes, however, a resolution is laid on the table for the
present, or until a specified time, to give place to other business.
2. A motion to lay on the table must apply to a resolution, or other
papers. An abstract subject cannot be disposed of in this way.
_Postponement_
A simple _postponement_ is for a specified time or purpose, the
business to be resumed when the time or purpose is reached. But a
question _indefinitely postponed_ is considered as finally dismissed.
_Not Debatable_
Certain motions, by established usage, are _not debatable,_ but when
once before the body, must be taken without discussion.
These are: The _previous question,_ for _indefinite postponement,_ to
_commit,_ to _lay on the table,_ to _adjourn._
But when these motions are modified by some condition of _time, place,_
or _purpose,_ they become debatable, and subject to the rules of other
motions; but debatable only in respect to the time, place, or purpose
which brings them within the province of debate.
A body is, however, competent, by a vote, to allow debate on all
motions.
_To Reconsider_
A motion to _reconsider_ a motion previously passed must be made by one
who voted _for_ the motion when it passed.
If the body votes to reconsider, then the motion or resolution being
reconsidered, stands before them as previous to its passage, and may be
discussed, adopted, or rejected.
A vote to reconsider should be taken at the same session at which the
vote reconsidered was passed, and when there are as many members
present.
_Be Discussed_
If, when a question is introduced, any member objects to its
discussion, as foreign, profitless, or contentious, the moderator
should at once put the question, _"Shall this motion be discussed?"_ If
this question be decided in the negative, the subject must be dismissed.
_Order of the Day_
The body may decide to take up some definite business at a specified
time. That business therefore becomes the _order of the day,_ for that
hour. When the time mentioned arrives, the chairman calls the business,
or any member may demand it, with or without a vote: and all pending
questions are postponed in consequence.
_Point of Order_
Any member who believes that a speaker is out of order, or that
discussion is proceeding improperly, may at any time _rise to a point
of order._ He must distinctly state his question or objection, which
the moderator will decide.
_Privileges_
Questions relating to the _rights_ and _privileges_ of members are of
primary importance, and, until disposed of, take precedence of all
other business, and supersede all other motions, except that of
adjournment.
_Rule Suspended_
A rule of order may be _suspended_ by a vote of the body, to allow the
transaction of business necessary, but which could not otherwise be
done without a violation of such rule.
_Filling Blanks_
Where different members are suggested for filling blanks, the _highest
number, greatest distance,_ and _longest time_ are usually voted on
first.
_Adjournment_
1. A simple motion _to adjourn_ is always in order, except while a
member is speaking, or when taking a vote. It takes precedence of all
other motions, and is not debatable.
2, In some deliberative bodies, a motion to adjourn is in order while a
speaker has the floor, or a vote is being taken, the business to stand,
on reassembling, precisely as when adjournment took place.
3. A body may adjourn to a specific time; but if no time be mentioned,
the fixed, or usual time of meeting, is understood. If there be no
fixed, or usual time of meeting, then an adjournment without date is
equivalent to a dissolution.
+CHAPTER VIII+
CHRISTIAN DOCTRINE
All evangelical churches profess to take the Holy Scriptures as their
only and sufficient guide in matters of religious faith and practice.
Baptists, especially, claim to have no authoritative creed except the
New Testament. It is common, however, for the churches to have
formulated statements of what are understood to be the leading
Christian doctrines, printed and circulated among their members. These
are not uniform among the churches, but are in substantial agreement as
to the doctrines taught. Indeed, each church is at liberty to prepare
its own confession, or have none at all; no one form being held as
binding and obligatory on the churches to adopt. Members, on being
received to fellowship, are not required to subscribe or pledge
conformity to any creed-form, but are expected to yield substantial
agreement to that which the church with which they unite has adopted.
There are two Confessions which have gained more general acceptance
than any others, and are now being widely adopted by the churches over
the country. As to substance of doctrine, they do not essentially
differ. That known as the New Hampshire Confession is commonly used by
the churches North, East, and West; while that known as the
Philadelphia Confession, is very generally in use in the South and
Southwest. The former is much more brief and for that reason preferred
by many. The other is substantially the London Confession of Faith,
published by English Baptists in 1689. It is much more full in
statement than the other, and is higher in its tone as to the doctrines
of grace.
American Baptists are decidedly Calvinistic as to substance of
doctrine, but moderately so, being midway between the extremes of
Arminianism and Antinomianism. Though diversities of opinion may
incline to either extreme, the "general atonement" view is for the most
part held, while the "particular atonement" theory is maintained by not
a few. The freedom of the human will is declared, while the sovereignty
of Divine grace, and the absolute necessity of the Spirit's work in
faith and salvation are maintained. They practice "strict communion,"
as do their mission churches in foreign lands. In Great Britain,
Baptists are sharply divided between "strict and free communion," and
between the particular and the general atonement theories.
The New Hampshire Confession, with a few verbal changes, is here
inserted. But some of the proof-texts usually accompanying these
articles are, for want of space, omitted.[1]
ARTICLES OF FAITH
I. THE SCRIPTURES
We believe that the Holy Bible was written by men Divinely inspired,
and is a perfect treasure of heavenly instruction;[1] that it has God
for its author, salvation for its end, and truth without any mixture of
error for its matter;[2] that it reveals the principles by which God
will judge us;[3] and therefore is, and shall remain to the end of the
world, the true center of Christian union, and the supreme standard by
which all human conduct, creeds and opinions should be tried.
[1] 2 Tim. 3:16, 17. All Scripture is given by inspiration of God, and
is profitable for doctrine, for reproof, for correction, for
instruction in righteousness; that the man of God may be perfect,
thoroughly furnished unto all good works. Also, 2 Peter 1:21; 2 Sam.
23:2; Acts 1:16.
[2] Prov. 30:5, 6. Every word of God is pure. Add thou not unto His
words, lest He reprove thee, and thou be found a liar. Also, John
17:17; Rev. 22:18, 19; Rom. 3:4.
[3] Rom. 2:12. As many as have sinned in the law, shall be judged by
the law. John 12:47, 48. If any man hear My words--the word that I have
spoken, the same shall judge him in the last day. Also, 1 Cor. 4:3, 4;
Luke 10:10-16; 12:47, 48.
II. THE TRUE GOD
We believe the Scriptures teach that there is one, and only one, living
and true God, an infinite, intelligent Spirit, whose name is JEHOVAH,
the Maker and Supreme Ruler of Heaven and Earth:[1] inexpressibly
glorious in holiness,[2] and worthy of all possible honor, confidence,
and love;[3] that in the unity of the Godhead there are three Persons,
the Father, the Son, and the Holy Ghost;[4] equal in every Divine
perfection, and executing distinct but harmonious offices in the great
work of redemption.
[1] John 4:24. God is a spirit. Ps. 147:5. His understanding is
infinite. Ps. 83:18. Thou whose name alone is JEHOVAH art the Most High
over all the earth. Heb. 3:4; Rom. 1:20; Jer. 10:10.
[2] Exod. 15:11. Who is like unto Thee--glorious in holiness? Isa. 6:3;
1 Peter 1:15, 16; Rev. 4:6-8.
[3] Mark 12:30. Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind, and with all thy
strength. Rev. 4:11. Thou art worthy, O Lord, to receive glory, and
honour, and power. Matt. 10:37; Jer. 2:12, 13.
[4] Matt. 28:19. Go ye therefore and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost. John
15:26; 1 Cor. 12:4-6.
III. THE FALL OF MAN
We believe the Scriptures teach that man was created in holiness, under
the law of his Maker;[1] but by voluntary transgression fell from that
holy and happy state;[2] in consequence of which all mankind are now
sinners[3] not by constraint but choice; being by nature utterly void
of that holiness required by the law of God, positively inclined to
evil; and therefore under just condemnation,[4] without defense or
excuse.[5]
[1] Gen. 1:27. God created man in His own image. Gen. 1:31. And God saw
everything that He had made, and behold, it was very good. Eccl. 7:29;
Acts 17:26; Gen. 2:16.
[2] Gen. 3:6-24. And when the woman saw that the tree was good for
food, and that it was pleasant to the eyes, and a tree to be desired to
make one wise; she took of the fruit thereof, and did eat; and gave
unto her husband with her, and he did eat. Rom. 5:12.
[3] Rom. 5:19. By one man's disobedience many were made sinners. John
3:6; Ps. 51:5; Rom. 5:15-19; 8:7.
[4] Eph. 2:3. Among whom also we all had our conversation in times past
in the lusts of our flesh fulfilling the desires of the flesh and of
the mind; and were by nature the children of wrath even as others.
[5] Ezek. 18:19, 20. The soul that sinneth it shall die. Rom. 1:20. So
that they are without excuse. Rom. 3:19. That every mouth may be
stopped, and all the world may become guilty before God. Gal. 3:22.
IV. THE WAY OF SALVATION
We believe the Scriptures teach that the salvation of sinners is wholly
of grace;[1] through the mediatorial offices of the Son of God;[2] who
according to the will of the Father, became man, yet without sin;[3]
honored the Divine law by His personal obedience, and by His death made
a full atonement for our sins;[4] that having risen from the dead, He
is now enthroned in heaven; and uniting in His wonderful person the
tenderest sympathies with Divine perfections, He is every way qualified
to be a suitable, a compassionate and all-sufficient Saviour.[5]
[1] Eph. 2:5. By grace ye are saved. Matt. 18:11; 1 John 4:10; 1 Cor.
3:5-7; Acts 15:11.
[2] John 3:16. For God so loved the world that He gave His only
begotten Son, that whosoever believeth in Him should not perish, but
have everlasting life.
[3] Phil. 2:6-7. Who being in the form of God thought it not robbery to
be equal with God; but made Himself of no reputation, and took on Him
the form of a servant, and was made in the likeness of men.
[4] Isa. 53:4, 5. He was wounded for our transgressions, He was bruised
for our iniquities; the chastisement of our peace was upon Him; and
with His stripes we are healed.
[5] Heb. 7:25. Wherefore He is able also to save them to the uttermost
that come unto God by Him, seeing He ever liveth to make intercession
for them. Col. 2:9. For in Him dwelleth all the fulness of the Godhead
bodily.
V. JUSTIFICATION
We believe the Scriptures teach that the great Gospel blessing which
Christ[1] secures to such as believe in Him is justification;[2] that
justification includes the pardon of sin,[3] and the gift of eternal
life on principles of righteousness; that it is bestowed, not in
consideration of any works of righteousness which we have done, but
solely through faith in Christ; by means of which faith His perfect
righteousness is freely imputed to us by God;[4] that it brings us into
a state of most blessed peace and favor with God, and secures every
other blessing needful for time and eternity.[5]
[1] John 1:16. Of His fulness have all we received. Eph. 3:8.
[2] Acts 13:39. By Him all that believe are justified from all things.
Isa. 3:11, 12; Rom. 5:1.
[3] Rom. 5:9. Being justified by His blood, we shall be saved from
wrath through Him. Zech. 13:1; Matt. 9:6; Acts 10:43.
[4] Rom. 5:19. By the obedience of One shall many be made righteous.
Rom. 3:24-26; 4:23-25; 1 John 2:12.
[5] Rom. 5:1, 2. Being justified by faith, we have peace with God,
through our Lord Jesus Christ: by whom also we have access by faith
into this grace wherein we stand and rejoice in hope of the glory of
God.
VI. THE FREENESS OF SALVATION
We believe the Scriptures teach that the blessings of salvation are
made free to all by the Gospel:[1] that it is the immediate duty of all
to accept them by a cordial, penitent, and obedient faith;[2] and that
nothing prevents the salvation of the greatest sinner on earth but his
own determined depravity and voluntary rejection of the Gospel;[3]
which rejection involves him in an aggravated condemnation.[4]
[1] Isa. 55:1. Ho, every one that thirsteth, come ye in the waters.
Rev. 22:17. Whosoever will; let him take the water of life freely.
[2] Acts 17:30. And the times of this ignorance God winked at, but now
commandeth all men everywhere to repent. Rom. 16:26; Mark 1:15; Rom.
1:15-17.
[3] John 5:40. Ye will not come to Me, that ye might have life. Matt.
23:37; Rom. 9:32.
[4] John 3:19. And this is the condemnation, that light is come into
the world, and men loved darkness rather than light because their deeds
were evil. Matt. 11:20; Luke 19:27; 2 Thess. 1:8.
VII. REGENERATION
We believe the Scriptures teach that in order to be saved, men must be
regenerated, or born again;[1] that regeneration consists in giving a
holy disposition to the mind;[2] that it is effected in a manner above
our comprehension by the Holy Spirit, in connection with Divine
truth,[3] so as to secure our voluntary obedience to the Gospel;[4] and
that its proper evidence appears in the holy fruits of repentance,
faith, and newness of life.[5]
[1] John 3:3. Verily, verily I say unto thee, except a man be born
again, he cannot see the kingdom of God. John 3:6, 7; 1 Cor. 1:14; Rev.
3:7-9; Rev. 21:27.
[2] 2 Cor. 5:17. If any man be in Christ, he is a new creature. Ezek.
36:26; Deut. 30:6; Rom. 2:28, 29.
[3] John 3:8. The wind bloweth where it listeth, and thou hearest the
sound thereof, but canst not tell whence it cometh, and whither it
goeth, so is every one that is born of the Spirit. John 1:13; James
1:16-18; 1 Cor. 1:30; Phil. 2:13.
[4] 1 Peter 1:22-25. Ye have purified your souls in obeying the truth
through the Spirit. 1 John 5:1; Eph. 4:20-24; Col. 3:6-11.
[5] Eph. 5:9. The fruit of the Spirit is in all goodness and
righteousness, and truth. Rom. 8:9; Gal. 5:18-23; Eph. 5:14-21; Matt.
3:8-10, 7:20; 1 John 5:4, 18.
VIII. REPENTANCE AND FAITH
We believe the Scriptures teach that repentance and faith are sacred
duties, and also inseparable graces, wrought in the soul by the
regenerating Spirit of God;[1] whereby being deeply convinced of our
guilt, danger, and helplessness, and of the way of salvation by
Christ,[2] we turn to God with unfeigned contrition, confession, and
supplication for mercy; at the same time heartily receiving the Lord
Jesus as our Prophet, Priest, and King, and relying on Him alone as the
only and all-sufficient Saviour.[3]
[1] Mark 1:15. Repent ye, and believe the gospel. Acts 11:18. Then hath
God also to the Gentiles granted repentance unto life. Eph. 2:8. By
grace are ye saved, through faith: and that not of yourselves: it is
the gift of God. 1 John 3:1.
[2] John 16:8. He will reprove the world of sin, and of righteousness,
and of judgment. Acts 2:38. Then Peter said unto them, Repent, and be
baptized every one of you in the name of Jesus Christ for the remission
of sins. Acts 16:30, 31.
[3] Romans 10:9-11. If thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thy heart that God hath raised Him from the
dead, thou shalt be saved. Acts 3:22, 23; Heb. 4:14.
IX. GOD'S PURPOSE OF GRACE
We believe the Scriptures teach that election is the eternal purpose of
God, according to which He graciously regenerates, sanctifies, and
saves sinners;[1] that being perfectly consistent with the free agency
of man, it comprehends all the means in connection with the end;[2]
that it is a most glorious display of God's sovereign goodness;[3] that
it utterly excludes boasting, and promotes humility;[4] that it
encourages the use of means; that it may be ascertained by its effects
in all who truly accept of Christ;[5] that it is the foundation of
Christian assurance; and that to ascertain it with regard to ourselves
demands and deserves the utmost diligence.[6]
[1] 2 Tim. 1:8, 9. But be thou partaker of the afflictions of the
gospel, according to the power of God: who hath saved us and called us
with an holy calling, not according to our works, but according to his
own purpose and grace which was given us in Christ Jesus before the
world began.
[2] 2 Thess. 2:13, 14. But we are bound to give thanks always to God
for you, brethren beloved of the Lord, because God hath from the
beginning chosen you to salvation, through sanctification of the Spirit
and belief of the truth; whereunto He called you by our Gospel, to the
obtaining of the glory of our Lord Jesus Christ.
[3] 1 Cor. 4:7. For who maketh thee to differ from another? and what
hast thou that thou didst not receive? Now if thou didst receive it,
why dost thou glory as if thou hadst not received it? 1 Cor. 1:26-31;
Rom. 3:27.
[4] 2 Tim. 2:10. Therefore I endure all things for the elect's sakes,
that they also may obtain the salvation which is in Christ Jesus with
eternal glory. 1 Cor. 9:22; Rom. 8:28-30.
[5] 1 Thess. 1:4. Knowing, brethren beloved, your election of God.
[6] 2 Peter 1:10, 11. Wherefore the rather, brethren, give diligence to
make your calling and election sure. Phil. 3:12; Heb. 6:11.
X. SANCTIFICATION
We believe the Scriptures teach that sanctification is the process by
which, according to the will of God, we are made partakers of His
holiness;[1] that it is a progressive work;[2] that it is begun in
regeneration; that it is carried on in the hearts of believers by the
presence and power of the Holy Spirit, the Sealer and Comforter, in the
continual use of the appointed means--especially the Word of
God--self-examination, self-denial, watchfulness and prayer;[3] and in
the practice of all godly exercise and duties.[4]
[1] 1 Thess. 4:3. For this is the will of God, even your
sanctification. 1 Thess. 5:23. And the very God of peace sanctify you
wholly. 2 Cor. 7:1; 13:9; Eph. 1:4.
[2] Prov. 4:18. The path of the just is as the shining light, which
shineth more and more, unto the perfect day.
[3] Phil. 2:12, 13. Work out your own salvation with fear and
trembling, for it is God which worketh in you both to will and to do of
his good pleasure. Eph. 4:11, 12; 1 Peter 2:2; 2 Peter 3:18; 2 Cor.
13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18, 4:30.
[4] 1 Tim. 4:7. Exercise thyself unto godliness.
XI. PERSEVERANCE OF SAINTS
We believe the Scriptures teach that such as are truly regenerate,
being born of the Spirit, will not utterly fall away and perish, but
will endure unto the end;[1] that their preservering attachment from
Christ is the grand mark which distinguishes them from superficial
professors;[2] that a special Providence watches over their welfare;[3]
and that they are kept by the power of God through faith unto
salvation.[4]
[1] John 8:31. Then said Jesus, If ye continue in My word, then are ye
My disciples indeed. 1 John 2:27, 28.
[2] 1 John 2:19. They went out from us, but they were not of us: for if
they had been of us, they would no doubt have continued with us: but
they went out that it might be made manifest that they were not all of
us.
[3] Rom. 8:28. And we know that all things work together for good unto
them that love God, to them who are the called according to His
purpose. Matt. 6:30-33; Jer. 32:40.
[4] Phil. 1:6. He who hath begun a good work in you will perform it
until the day of Jesus Christ. Phil. 2:12, 13.
XII. THE LAW AND GOSPEL
We believe the Scriptures teach that the law of God is the eternal and
unchangeable rule of his moral government;[1] that it is holy, just,
and good;[2] and that the inability which the Scriptures ascribe to
fallen men to fulfill its precepts arises entirely from their sinful
nature;[3] to deliver them from which, and to restore them through a
Mediator to unfeigned obedience to the holy law, is one great end of
the Gospel, and of the means of grace connected with the establishment
of the visible church.[4]
[1] Rom. 3:31. Do we make void the law through faith? God forbid. Yea,
we establish the law. Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15.
[2] Rom. 7:12. The law is holy, and the commandment holy, and just, and
good. Rom. 7:7, 14, 22; Gal. 3:21; Ps. 119.
[3] Rom. 8:7, 8. The carnal mind is enmity against God: for it is not
subject to the law of God, neither indeed can be. So then they that are
in the flesh cannot please God.
[4] Rom. 8:2-4. For the law of the Spirit of life in Christ Jesus hath
made me free from the law of sin and death. For what the law could not
do, in that it was weak through the flesh, God sending his own Son in
the likeness of sinful flesh, and for sin, condemned sin in the flesh;
that the righteousness of the law might be fulfilled in us, who walk
not after the flesh, but after the Spirit.
XIII. A GOSPEL CHURCH
We believe the Scriptures teach that a visible Church of Christ is a
company of baptized believers,[1] associated by covenant in the faith
and fellowship of the Gospel;[2] observing the ordinances of Christ;[3]
governed by His laws;[4] and exercising the gifts, rights, and
privileges invested in them by His Word;[5] that its only Scriptural
officers are bishops or pastors, and deacons,[6] whose qualifications,
claims, and duties are defined in the Epistles to Timothy and Titus.
[1] Acts 2:41, 42. Then they that gladly received his word were
baptized; and the same day there were added to them about three
thousand souls.
[2] 2 Cor. 8:5. They first gave their own selves to the Lord, and unto
us by the will of God.
[3] 1 Cor. 11:2. Now I praise you, brethren, that ye remember me in all
things, and keep the ordinances as I delivered them to you.
[4] Matt. 28:20. Teaching them to observe all things whatsoever I have
commanded you. John 13:15.
[5] 1 Cor. 14:12. Seek that ye may excel to the edifying of the church.
[6] Phil. 1:1. With the bishops and deacons. Acts 14:23, 15:22. 1 Tim.
3, Titus 1.
XIV. CHRISTIAN BAPTISM
We believe the Scriptures teach that Christian baptism is the immersion
in water of a believer in Christ,[1] into the name of the Father, and
Son, and Holy Ghost;[2] to show forth in a solemn and beautiful emblem
his faith in the crucified, buried, and risen Saviour, with its effect,
in His death to sin and resurrection to a new life;[3] that it is
prerequisite to the privileges of a church relation, and to the Lord's
Supper.[4]
[1] Acts 8:36-39. And the eunuch said, See, here is water: what doth
hinder me to be baptized? And Philip said, If thou believest with all
thy heart, thou mayest. . . . And they went down into the water, both
Philip and the eunuch, and he baptized him. Matt. 3:5, 6; John 3:22,
23; 4:1, 2; Matt. 28:19.
[2] Matt. 28:19. Baptizing them in the name of the Father and of the
Son, and of the Holy Ghost. Acts 10:47, 48; Gal. 3:27, 28.
[3] Rom. 6:4. Therefore we are buried with him by baptism into death;
that like as Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life. Col. 2:12.
[4] Acts 2:41, 42. Then they that gladly received his word were
baptized, and there were added to them, the same day, about three
thousand souls. And they continued steadfastly in the Apostles'
doctrine and fellowship, and in breaking of bread, and in prayers.
Matt. 28:19, 20.
XV. THE LORD'S SUPPER
We believe the Scriptures teach that the Lord's Supper is a provision
of bread and wine, representing Christ's body and blood, partaken of by
the members of the church assembled for that purpose,[1] in
commemoration of the death of their Lord,[2] showing their faith and
participation in the merits of His sacrifice, their dependence on Him
for spiritual life and nourishment,[3] and their hope of life eternal
through His resurrection from the dead; its observance to be preceded
by faithful self-examination.[4]
[1] Luke 22:19, 20. And He took bread, and gave thanks, and brake, and
gave unto them, saying, This is My body, which is given for you; this
do in remembrance of Me. Likewise the cup after supper, saying, This
cup is the new testament in My blood, which is shed for you. Mark
14:26-28; Matt. 26:27-30; 1 Cor. 11:22-30; 1 Cor. 10:16.
[2] 1 Cor. 11:26. For as oft as ye eat this bread, and drink this cup,
ye do show the Lord's death until He come. Matt. 28:20.
[3] John 6:35, 54, 56. Jesus said unto them, I am the bread of life.
Whoso eateth My flesh and drinketh My blood hath eternal life. He that
eateth My flesh and drinketh My blood dwelleth in Me, and I in him.
[4] 1 Cor. 11:28. But let a man examine himself, and so let him eat of
that bread, and drink of that cup. Acts 2:42, 46; 20:7, 11.
XVI. THE LORD'S DAY
We believe the Scriptures teach that the first day of the week is the
Lord's Day,[1] and is to be kept sacred to religious purposes[2] by
abstaining from all secular labor, except works of mercy and
necessity;[3] by the devout observance of all the means of grace, both
private and public;[4] and by preparation for that rest that remaineth
for the people of God.
[1] Acts 20:7. On the first day of the week, when the disciples came
together to break bread, Paul preached to them.
[2] Exod. 20:8. Remember the Sabbath Day, to keep it holy. Rev. 1:10. I
was in the Spirit on the Lord's Day. Ps. 113:2-4.
[3] Isa. 58:13, 14. If thou turn away thy foot from the Sabbath, from
doing thy pleasure on My holy day: and call the Sabbath a delight, the
holy of the Lord, honourable; and shalt honour Him, not doing thine own
ways, nor finding thine own pleasure, nor speaking thine own words;
then shalt thou delight thyself in the Lord, and I will cause thee to
ride upon the high places of the earth, and feed thee with the heritage
of Jacob. Isa. 56:2-8.
[4] Heb. 10:24, 25. Not forsaking the assembling of yourselves
together, as the manner of some is. Acts 13:44. The next Sabbath Day
came almost the whole city together to hear the Word of God.
XVII. CIVIL GOVERNMENT
We believe the Scriptures teach that civil government is of Divine
appointment, for the interest and good order of human society;[1] and
that magistrates are to be prayed for, conscientiously honored, and
obeyed;[2] except only in things opposed to the will of our Lord Jesus
Christ,[3] who is the only Lord of the conscience, and the Prince of
the kings of the earth.[4]
[1] Rom. 13:1-7. The powers that be are ordained of God. For rulers are
not a terror to good works, but to the evil.
[2] Matt. 22:21. Render therefore unto Cæsar the things that are
Cæsar's, and unto God the things that are God's. Titus 3:1; 1 Peter
2:13; 1 Tim. 2:1-8.
[3] Acts 5:29. We ought to obey God rather than man. Matt. 10:28. Fear
not them which kill the body, but are not able to kill the soul. Dan.
3:15-18; 6:7, 10; Acts 4:18-20.
[4] Matt. 23:10. Ye have one Master, even Christ. Rev. 19:16. And he
hath on his vesture and on his thigh a name written, KING OF KINGS AND
LORD OF LORDS. Ps. 72:11; Ps. 2; Rom. 14:8-13.
XVIII. RIGHTEOUS AND WICKED
We believe the Scriptures teach that there is a radical and essential
difference between the righteous and the wicked;[1] that such only as
are regenerate, being justified through faith in Jesus Christ and
sanctified by the Spirit of God, are truly righteous in His esteem;[2]
while all such as continue in impenitence and unbelief are, in His
sight, wicked and under the curse;[3] and this distinction holds among
men, both in and after death.[4]
[1] Mal. 3:18. Ye shall discern between the righteous and the wicked:
between him that serveth God and him that serveth him not. Prov. 12:26;
Isa. 5:26; Gen. 18:23; Jer. 15:19; Acts 10:34, 35; Rom. 6:16.
[2] Rom. 1:17. The just shall live by faith. 1 John 2:29. If ye know
that He is righteous, ye know that every one that doeth righteousness
is born of Him. 1 John 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1
Peter 4:17, 18.
[3] 1 John 5:19. And we know that we are of God, and the whole world
lieth in wickedness. Gal. 3:10. As many as are of the works of the law,
are under the curse. John 3:36; Isa. 57:21; Ps. 10:4; Isa. 55:6, 7.
[4] Prov. 14:32. The wicked is driven away in his wickedness, but the
righteous hath hope in his death. Luke 16:25. Thou in thy lifetime
receivedst thy good things, and likewise Lazarus evil things; but now
he is comforted, and thou art tormented. John 8:21-24; Prov. 10:24;
Luke 12:4, 5; 11:23-26; John 12:25, 26; Eccl. 3:17.
XIX. THE WORLD TO COME
We believe the Scriptures teach that the end of the world is
approaching;[1] that at the last day Christ will descend from
heaven,[2] and raise the dead from the grave for final retribution;[3]
that a solemn separation will then take place;[4] that the wicked will
be adjudged to endless sorrow, and the righteous to endless joy;[5] and
that this judgment will fix forever the final state of men in heaven or
hell on principles of righteousness.[6]
[1] 1 Peter 4:7. But the end of all things is at hand: be ye therefore
sober, and watch unto prayer. 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35.
[2] Acts 1:11. This same Jesus which is taken up from you into heaven,
shall so come in like manner as ye have seen Him go into heaven.
[3] Acts 24:15. There shall be a resurrection of the dead, both of the
just and unjust. 1 Cor. 15:12-58; Luke 14:14; Dan. 12:2.
[4] Matt. 13:49. The angels shall come forth, and sever the wicked from
among the just. Matt. 13:37-43; 24:30, 31; 25:31-33.
[5] Matt. 25:31-46. And these shall go away into everlasting
punishment, but the righteous into life eternal. Rev. 22:11. He that is
unjust, let him be unjust still; and he which is filthy, let him be
filthy still; and he that is righteous, let him be righteous still; and
he that is holy; let him be holy still. 1 Cor. 6:9, 10; Mark 9:43-48.
[6] 2 Thess. 1:6-12. Seeing it is a righteous thing with God to
recompense tribulation to them who trouble you and to you who are
troubled, rest with us . . . when He shall come to be glorified in His
saints, and to be admired in all them that believe. Heb. 6:1, 2; 1 Cor.
4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11, 12; 1 John 2:28; 4:17;
2 Peter 3:11, 12. Seeing then that all these things shall be dissolved,
what manner of persons ought ye to be in all holy conversation and
godliness, looking for and hasting unto the coming of the day of God?
COVENANT
Having been, as we trust, brought by Divine grace to embrace the Lord
Jesus Christ, and to give ourselves wholly to Him, we do now solemnly
and joyfully covenant with each other TO WALK TOGETHER IN HIM, WITH
BROTHERLY LOVE, to His glory, as our common Lord. We do, therefore, in
His strength, engage--
That we will exercise a Christian care and watchfulness over each
other, and faithfully warn, exhort, and admonish each other as occasion
may require:
That we will not forsake the assembling of ourselves together, but will
uphold the public worship of God and the ordinances of His house:
That we will not omit closet and family religion at home, nor neglect
the great duty of religiously training our children, and those under
our care, for the service of Christ and the enjoyment of heaven:
That, as we are the light of the world, and the salt of the earth, we
will seek Divine aid to enable us to deny ungodliness and every worldly
lust, and to walk circumspectly in the world, that we may win the souls
of men:
That we will cheerfully contribute of our property according as God has
prospered us, for the maintenance of a faithful and evangelical
ministry among us, for the support of the poor, and to spread the
Gospel over the earth.
That we will in all conditions, even till death, strive to live to the
glory of Him who hath called us out of darkness into His marvelous
light.
"And may the God of peace, who brought again from the dead our Lord
Jesus, that great Shepherd of the sheep, through the blood of the
everlasting covenant, make us perfect in every good work to do his
will, working in us that which is well pleasing in his sight through
Jesus Christ, to whom be glory, for ever and ever. Amen."
+FOOTNOTES:+
[1] For a fuller account of these Confessions, see the "Baptist Church
Directory."
+CHAPTER IX+
OPTIONAL STANDING RESOLUTIONS
A Christian church should be the uncompromising friend of all virtue,
and the determined enemy of all vice. Public morality and social purity
should find in it an open and earnest advocate and defender. Churches
should bear in mind that Christian morality, which constitutes their
rule of life, claims a much higher standard than the morality of
worldly society about them. Therefore their deportment should be such
as to have a good report of them that are without, and command the
respect of the world. In all this the pastor should be the wise but
decided and courageous teacher, leader and exemplar for his people.
There are certain questions of moral reform and social recreation with
reference to which the churches are often much perplexed, but with
reference to which they should have settled convictions, and hold a
well-defined attitude. It is not wise to put definitions and
restrictions touching intemperance, card-playing, theater-going,
dancing, and the like, into covenants or articles of faith. A better
way is for the church, after due consideration, to pass _standing
resolutions_ on the subject, to be placed on its records as a guide to
future action. Something like the following, to be varied at the option
of the body, would serve as a declaration of principles:
1. _Resolved,_ That this church expects every member to contribute
statedly for its pecuniary support, according to his ability, as God
has prospered him, and that a refusal to do this will be considered a
breach of covenant.
2. _Resolved,_ That this church will entertain and contribute statedly
to Home and Foreign Missions, and to other leading objects of Christian
benevolence, approved of and supported by our denomination.
3. _Resolved,_ That the religious education of the young and Bible
study as represented in Sunday school work commend themselves to our
confidence, and we will, to the extent of our ability, give them our
sympathy and our aid, by both our personal cooperation and
contributions and expressed appreciation of all their legitimate aims
and work.
4. _Resolved,_ That in our opinion, the use of intoxicating drinks as a
beverage, and also the manufacture and sale of the same for such a
purpose are contrary to Christian morals, injurious to personal piety,
and a hindrance to Gospel truth, and that persons so using, making, or
selling, are thereby disqualified for membership in this church.
5. _Resolved,_ That we emphatically discountenance and condemn the
practice of church-members frequenting theaters and other similar
places of public amusements, as inconsistent with a Christian
profession, detrimental to personal piety, and pernicious in the
influence of its example on others.
6. _Revolved,_ That the members of this church are earnestly requested
not to provide for, take part in, or by any means encourage dancing or
card-playing; but in all consistent ways to discountenance the same as
a hindrance to personal godliness in their associations and tendencies,
and an offense to brethren whom we should not willingly grieve.
+CHAPTER X+
BAPTISM CONSIDERED
What is Christian baptism? This is the gravest question which enters
into the baptismal controversy. Other questions of moment there are in
connection with it, touching the design, the efficacy, and the
subjects. But it is of primary importance to know what constitutes
baptism.
Baptists answer the question by saying that baptism is the immersion,
dipping, or burying in water, of a professed believer in Christ, in the
name of the Father, the Son, and the Holy Spirit.
Pedobaptists, both Roman Catholic and Protestant, answer the question
by saying that baptism is either the sprinkling or pouring of water
upon the candidate, touching the forehead with wet fingers, or dipping
the person wholly into water; in either case in the name of the Father,
the Son, and the Spirit; and that it may be administered to a candidate
on his profession of faith, or to an unconscious infant on the
professed faith of parents or sponsors. This would make four kinds of
baptism, and two classes of subjects for its reception; and would
consist rather in the application of water to the person, than putting
the person into water.
Baptists hold to a unity of the ordinance, as well as to a oneness of
the faith; insisting that as there is but one Lord, and one faith, so
there is but one baptism. And the dipping in water of a professed
disciple of Christ is that one baptism. Neither sprinkling a person
with water, nor pouring water upon him can by any possibility be
Christian baptism. That this position is the true one, we appeal to the
New Testament, and the best extant historical and philological
authorities to establish.
Let it be distinctly understood, however, that all the eminent names
and learned authorities hereafter cited are Pedobaptists. Baptist
authorities are wholly omitted, not because they are less accurate or
less valuable, but because we prefer to allow our opponents in this
controversy to bear witness for us, rather than to testify in our own
behalf.
THE MEANING OF THE WORD
The word _baptize_ is, properly speaking, a Greek word (_baptizo_),
adapted to the English language by a change in its termination. This is
the word always used by Christ and His Apostles to express and define
the ordinance. What does that word mean as originally used? For it is
certain that our Lord, in commanding a rite to be observed by believers
of all classes, in all lands, and through all ages, would use a word of
positive and definite import, and one whose meaning would admit of no
reasonable doubt. What do Greek scholars say? How do the Greek lexicons
define the word?
SCAPULA says: "To _dip,_ to immerse, as we do anything for the purpose
of dyeing it."
SCHLEUSNER says: "Properly it signifies to _dip,_ to immerse, to
immerse in water."
PARKHURST says: "To dip, _immerse,_ or plunge in water."
STEVENS says: "To merge, or _immerse,_ to submerge, or bury in water."
DONNEGAN says: "To _immerse_ repeatedly into liquid, to submerge, to
soak thoroughly."
ROBINSON says: "To _immerse,_ to sink."
LIDDELL AND SCOTT say: "To _dip_ repeatedly."
GRIMM'S LEXICON _of the New Testament,_ which in Europe and America
stands confessedly at the head of Greek lexicography, as translated and
edited by Professor Thayer, of Harvard University, thus defines
_baptizo:_ "(1) To dip repeatedly, to immerse, submerge. (2) To cleanse
by dipping or submerging. (3) To overwhelm. In the New Testament it is
used particularly of the rite of sacred ablution; first instituted by
John the Baptist, afterward by Christ's command received by Christians
and adjusted to the contents and nature of their religion, viz., an
_immersion_ in water, performed as a sign of the removal of sin, and
administered to those who, impelled by a desire for salvation, sought
admission to the benefits of the Messiah's kingdom. With _eis_ to mark
the element into which the immersion is made; _en_ with the dative or
the thing in which one is immersed."
The noun _baptisma,_ the only other word used in the New Testament to
denote the rite, GRIMM-THAYER thus define: "A word peculiar to the New
Testament and ecclesiastical writers: used (1) of John's baptism; (2)
of Christian baptism. This, according to the view of the Apostles, is a
rite of sacred _immersion_ commanded by Christ."
Add to those such authorities as Alstidius, Passow, Schöttgen,
Stockius, Stourdza, Sophocles, Anthon, Rosenmüller, Wetstein, Leigh,
Turretin, Beza, Calvin, Witsius, Luther, Vossius, Campbell, and many
others who bear the same witness to the proper meaning of the word
_baptize._ If at any time the word may have a secondary meaning, it is
strictly in accord with its primary meaning--to dip, or immerse. For
both classic and sacred Greek the same meaning holds.
PROF. MOSES STUART, one of the ablest scholars America has produced,
declared: "_Baptizo_ means to dip, plunge, or _immerse_ into any
liquid. All lexicographers and critics of any note are agreed in this."
_Essay on Baptism, p. 51; Biblical Repository, 1833, p. 298._
"All lexicographers and critics, of any note, are agreed in this," says
one of the foremost scholars of the age, and he a Pedobaptist. What a
concession!
The Greek language is rich in terms for the expression of all positive
ideas, and all varying shades of thought. Why, then, did our Lord in
commanding, and His Apostles in transmitting His command to posterity,
use _always_ and _only_ the one word _baptizo,_ to describe the action,
and that one word _baptisma,_ to describe the ordinance to which He
intended all His followers to submit? The word _louo_ means to _wash_
the body, and _nipto_ to wash parts of the body; but these words are
not used, because washing is not what Christ meant. _Rantizo_ means to
_sprinkle,_ and if sprinkling were baptism this would have been the
word above all others; but it was never so used. _Cheo_ means to
_pour:_ but pouring is not baptism, and so this word was never used to
describe the ordinance. _Katharizo_ means to _purify,_ but it is not
used for the ordinance. The facts are clear and the reasoning
conclusive.
STOURDZA, the Russian scholar and diplomat, says: "The church of the
West has then departed from the example of Jesus Christ; she has
obliterated the whole sublimity of the exterior sign. Baptism and
immersion are _identical._ Baptism by _aspersion_ is as if one should
say _immersion_ by _aspersion,_ or any other absurdity of the same
nature." _Considerations, Orthodox Ch., p. 87._
THE BAPTISM OF JESUS
The baptism of Jesus in the Jordan is thus described: "And Jesus, when
He was baptized, went up straightway out of the water" (Matt. 3:16).
And again, it is recorded that Jesus "was baptized of John in Jordan:
and straightway coming up out of the water" (Mark 1:10). He certainly
would not go down into Jordan to have water sprinkled on Him. Nobody
believes He would. He was baptized _in_ Jordan, not _with_ Jordan.
Moreover, he was _baptized,_ that is, _immersed,_ not _rantized,_ that
is, _sprinkled._
BISHOP TAYLOR says: "The custom of the ancient churches was not
sprinkling, but _immersion,_ in pursuance of the meaning of the word in
the commandments and the example of our blessed Saviour." _Commentary
on Matthew 3:16._
MACKNIGHT says: "Christ submitted to be baptized, that is, to be
_buried_ under water, and to be raised out of it again, as an emblem of
his future death and resurrection." _Com. Epis., Rom. 6:4._
And with these agree Campbell, Lightfoot, Whitby, Poole, Olshausen,
Meyer, Alford, and many other commentators and scholars. All those whom
John baptized he buried beneath the waters, and raised them up again.