THE BAPTIST WAY-BOOK
A Manual Designed for use in Baptist Churches
By
Ben M. Bogard, LL.D.
“All scripture is given by inspiration of God, and is profitable…that
the man of God may be perfect, thoroughly furnished unto all good works” (2
Timothy 3:16, 17).
Bogard Press
4605 State Line
Ministry of
Gen. Santos City
MISSIONARY BAPTIST CHURCH
CONTENTS
PART I
The Scriptural Way
Chapters
I. The Way of Salvation
II. The Way of Baptism
III. The Way of the Lord’s Supper
IV. The Way of Church Polity
V. The Way of Mission Work
VI. The Way of Providence
PART II
The Historical Way
VII. The Way Our Fathers Trod, or
Baptist Doctrine
And
Polity in History
VIII. The Way of Mission Work in History
IX. The Way of Blood, or Baptist
Martyrs in Every
Century
X. The Way Traced From America To Palestine
XI. The Historical Way Attested
by Scholars
PART III
The Present Way
XII. The Way to Organize Churches
XIII. The Way Churches May
Associate
XIV. The Way of Church Letters,
Ordinations,
Marriages,
Funerals, etc.
Doctrinal
Statement of the American Baptist
Association
Declaration
of Faith
Church
Covenant
The Baptist Way
PART I
The Scriptural Way
The
Bible is the all-sufficient rule of faith and practice and it is as much a rule
of practice as it is of faith.
The
commission given by our Master in Matthew 28:19, 20, commands the church to
“teach all things whatsoever I have commanded you.” The specification of one
thing is law is the prohibition of everything else. Since what the church is to
teach is specified, viz., “all things whatsoever I have commanded,” it follows
that all things not commanded are forbidden. It follows that the church is shut
up to the things commanded. There is therefore no place for the exercise of
private opinion except it be in our effort to understand the things commanded.
Any doctrine or institution that is outside of the purview of the Scripture is
wrong.
In
2 Timothy 3:16,17, we said: “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.”
If
this is true, and to dispute it is to contradict the words of inspiration, it
follows that we are “thoroughly furnished unto all good works.” Then we do not
need to invent plans for work, since the Scripture “thoroughly furnish us unto
all good works.” If the work we propose to do is good we can learn all about it
in the Scriptures for “the man of God is thoroughly furnished unto all good
works.”
From
these passages we are compelled to conclude that there must be a “thus saith
the Lord” for all we do. We dare not organize a church, a prayer meeting, a
convention, an association, a school, a board, a committee, an evangelistic
movement, or any thing else without a “thus saith the Lord,” because the
Scriptures “thoroughly furnish us unto all good works,” and we are to “observe
all things whatsoever the Master has commanded,” no more no less.
By
the Scriptures, the all-sufficient rule of faith and practice, must every
doctrine and every truth be tried. If it be allowed that reason or sanctified
common sense shall determine in matters of faith and practice, it shall still
be an open question as to whose reason and whose sanctified common sense shall
make the decision. If reason or common sense shall be the rule of any part of
faith and practice then it is certain we shall see division, contention,
strife. Let the Bible be the rule of faith and practice and our only difficulty
shall be understanding our rule.
The
primary difference between Baptist and Roman Catholics is that Baptists contend
that the Scriptures are the all-sufficient rule of faith and practice and while
Catholics deny this and claim that reason, or sanctified common sense, of the
church should be the rule of faith and practice.
If
Baptists forsake this cardinal and fundamental principle, it shall not be long
until they shall cease to be Baptists. They shall be at sea without chart or
compass.
In
the following chapters we shall examine what the Scriptures teach concerning
the Way of Salvation, Baptism, the Lord’s Supper, Church Polity, Missions, and Providence . While we hear
the Word of God on these subjects, let us remember that this Word is the only
and all sufficient rule of faith and practice.
CHAPTER I
The Way of Salvation
Ephesians 2:8-10: “For by grace are ye
saved through faith; and that not of yourselves; it is the gift of God; not of
works, lest any man should boast. For we are the workmanship, created in Christ
Jesus unto good works,” etc.
Salvation
by grace is a fundamental Baptist doctrine. The Scriptures are clear and plain
on the doctrine. The passage quoted teaches us that good works have nothing to
do in obtaining salvation, and that instead of works bringing salvation, it is
salvation that causes good works.
Romans 11:6-7: “If by grace, then is it no
more of works; Otherwise grace is no more grace. But if it be of works, then it
is no more of grace; otherwise work is no more work.”
This passage
perfectly express the error that salvation results from a mixture of grace and
works. If salvation is by grace at all it is altogether by grace; and if it is
by works at all it is altogether by works.
Salvation
is by grace. Works follow as a result of salvation. Faith without works is
dead, but the faith – the live faith – is exercised first and the works follow.
Titus 3:8: “I will that thou affirm constantly, that they which have believed
in God might be careful to maintain good works.” The kind of faith which does
not result in works is not the saving faith referred to in Ephesians 2:8-10.
The
meritorious ground of salvation is the suffering and death of Christ.
Ephesians 1:7: “In whom we have redemption
through his blood, the forgiveness of sins, according to the riches of his
grace.”
There is no good
in men. That which we call good is unclean in God’s sight. Isaiah 64:6: “But we
are all as an unclean thing, and all our righteousness are as filthy rags,”
etc.
The
sinner obtains salvation the moment he exercises faith in Christ. The following
passages make this clear:
The
believer is not under condemnation. John 3:18: “He that believeth on him is not
condemned.”
The
believer shall never perish. John 3:18: “Whosoever believeth in him shall not
perish.”
The
believer has everlasting life. John 3:36: “He that believeth on the Son hath
everlasting life.”
The
believer is justified. Romans 5:1: “Therefore being justified by faith, we have
peace with God.”
The
believer is a child of God. Gal. 3:26: “Ye are all the children of God by faith
in Christ Jesus.” Granting that the following verse means the ordinance of
baptism, it does not mean that we literally put Christ on in baptism, but only
that being actually children of God by faith we symbolically put Christ on in
baptism, i.e., we imitate Him.
“For
as many of you as have been baptized into Christ have put on Christ.” Galatians
3:27.
The
heart is purified by faith. Acts 15:8: “And put no difference between us and
them, purifying their hearts by faith.”
The
believer is born of God. 1 John 5:1: “Whosoever believeth that Jesus is the
Christ is born of God.”
The
believer is saved. Ephesians 2:8: “By grace are ye saved through faith.”
If
anything is clearly taught in the Scriptures it is that salvation is by grace
through faith, and not by works or ceremonies.
CHAPTER II
The Way of Baptism
When
the Lord commanded the church to baptize those who had become disciples,
Matthew 28:19,20, what did He intend should be done? When He said “baptize” the
newly made disciples He used a Greek word. To learn the meaning of a Greek word
we should look for its meaning in a Greek dictionary. A few samples of what the
Greek Lexicons say will suffice:
Liddell
& Scott: Baptizo, to dip.
Bagster:
Baptizo, to bathe, immerse.
Sapulo:
Baptizo, to dip, to immerse.
There
is no Greek Lexicon that does not give “to dip” or “immerse” as the primary
meaning of “baptizo.”
If
the Lord had meant for the church to sprinkle the new disciples he would have
used the word “rantizo,” which primarily means “to sprinkle.” If he had meant
for the church to pour water on the heads of the new converts He would have
used the word “echeo,” which primarily mean ‘to pour.” If the Lord meant to
sprinkle or to pour, why did He use a word which primarily mean “to dip?” This
fact in itself is sufficient to establish the truth that He meant for the
church to dip all who becomes disciples.
John
the Baptist baptized in a river. Mark 1:5: “And there went out unto him all the
land of Judea, and they of Jerusalem , and were
all baptized of him in the river
of Jordan
Jesus,
our Master, was baptized in a river. Mark 1:9-10: “And it came to pass in those
days that Jesus came from Nazareth of Galilee, and was baptized of John in
Jordan, and straightway coming up out of the water,” etc.
The
case of Philip and the eunuch shows that immersion was the act. Acts 8:38, 39:
“And he commanded the chariot to stand still: and they went down into the
water, both Philip and the eunuch; and he baptized him. And when they were come
up out of water,” etc.
Baptism
is called a burial. Romans 6:4, 5: “Therefore we are buried with him by baptism
into death: that like as Christ was raised from the dead by the glory of the
Father, even so we also should walk in newness of life. For if we have been
planted together in the likeness of his death, we shall be also in the likeness
of his resurrection.”
Baptism
is not a saving ordinance. It should never be administered to any except to
those who are already saved. When Saul was told to “arise and be baptized and
wash away thy sins,” it only means the symbolic washing away of sins. When
Peter, on the day of Pentecost, said: “Be baptized for the remission of sins.”
He used the word “for” in its secondary sense, which means “with reference to”
– “be baptized with reference to the remission of sins.” A man is put in the
penitentiary “for” stealing, that is, “on account of” stealing; certainly not
“in order to stealing.” So we are baptized “for” remission of sins, but not in
order to the remission of sins.
Only
believers were baptized in Apostolic times, and we have already seen that
believers are saved, hence only saved persons should be baptized.
Cornelius
and his household were saved before they were baptized. Acts 10:44-48: “While
Peter yet spake these words, the Holy Ghost fell on all them which heard the
word…Then answered Peter, can any man forbid water, that these should not be
baptized, which have received the Holy Ghost as well as we? And he commanded
them to be baptized in the name of the Lord.”
Those
who believe that baptism is necessary to salvation generally try to make it
appear that this is a special case and not the rule. But Peter says in Acts
15:8, 9, that God put “no difference between us and them, purifying their
hearts by faith.”
The
church only has authority to baptize. It was to the church the commission was
given. That to which the commission was given had the promise of continued
existence to the end of the world, for after giving the command, the Lord said,
“Lo, I am with you always, even to the end of the world.” The individual
Christians to whom He spoke live only a few years after the commission was
given, hence the Master could not hove made such a promise to them. The
apostles lived only a few years after these words were spoken, hence the Master
could not have made the promise to them. But the church has had a continual
existence and shall have to the end of time. Ephesians 3:21: “Unto him be glory
in the church by Christ Jesus throughout all ages.” The church institution was
the only thing present when the commission was given that could continue to
“the end of the world.” It was therefore to the church that He spoke when He
said: “Go, teach all nations, baptizing them…and, lo, I am with you always,
even to the end of the world.”
The
church only having authority to baptize, it follows that all baptisms
administered without church authority are null and void. For this reason
Baptists have in all ages refused to recognize the baptisms of those who were
not baptized by the authority of a Scriptural church. It was to the church the
commission was given and the church institution to which the commission was
given is in that church today. The baptisms of that institution are valid and
no other is.
Scriptural
baptism is the immersion of a saved person by authority of a Scriptural church.
Since
God called the forerunner, John the Baptist – the baptizer – called him
“Baptist” because he did the baptizing, it follows that, if God made no
mistake, that a CHURCH THAT BAPTIZES should be called a Baptist Church; a baptizing
church. Since the baptizing church is a missionary church it is perfectly right
to call it a Missionary
Baptist Church
CHAPTER III
The Way of the Lord’s Supper
The
Lord’s Supper is a commemorative ordinance to be observed by the church in
memory of the broken body and shed blood of the Savior. 1 Corinthians 11:24:
“This do in remembrance of me.”
Only
baptized believers have a right to partake of the Supper. The commission given
by our Master commands that the newly made disciples be baptized and then
“teach them to observed all things whatsoever I have commanded you,” Matthew
28:19, 20. On of the things the Lord had commanded was the partaking of the
Memorial Supper. The new disciples were first to be baptized then taught to
observed the other things which had been commanded. To partake of the Supper
before baptism is to violate this law, and if we encourage any to thus violate
the law of the Lord on this subject we shall be partakers of their sin. To
invite unbaptized people to partake of the Lord’s Supper is a sin. Open
Communion is therefore a sin – a transgression of the Master’s law concerning
the Supper.
Acts
2:41, 42: “Then they that gladly received his word were baptized: and the same
day there were added unto them about three thousand souls. And they continued
steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread,
and in prayers.”
Note
the order here indicated:
1.
“Gladly received his word” – disciples.
2.
“Were baptized” – baptized disciples.
3.
“The same day were added” – church members.
4.
“Continued in apostles’ doctrine” – sound in faith.
5.
“And in fellowship” – united in faith and love.
6.
Lastly, “breaking of bread” – partaking of the Lord’s
Supper.
This is the
Divine order, and no man has a right to change it. If we observe this order we
have Close Communion, the doctrine for which Baptists have always contended.
Paul forbade the
Corinthian church to partake of the Supper while “divisions” continued in the
membership, 1 Corinthians 11:16-20. If division in a local congregation
disqualifies that congregation to partake of the Supper, which should be said
of members of the various rival denominations coming together to eat the
Supper? It takes a united congregation
to Scripturally partake of the Supper. To partake of the Supper when divisions
or schisms exist is to violate the law concerning the Lord’s Supper. To violate
law is sin. Open Communion is therefore a sin. To encourage the transgression
of law is sin. We, therefore, sin when we invite or encourage persons of different
factions or schisms to come together for the purpose of celebrating the Lord’s
Supper. Is Christ divided?
In addition to
all these restrictions, the individual must examine himself before eating, 1
Corinthians 11:28. The object of this self-examination is to ascertain whether
we have met all the requirements made of those who would partake of the Supper.
Some think that self-examination is the only prerequisite to the Supper, when,
in fact, it is only one of the many prerequisites. The New Testament teaches
Close Communion.
CHAPTER IV
The Way of Church Polity
There
are three forms of church government or polity: the Episcopalian, the
Presbyterian, and the Congregational. Episcopacy is government by bishops;
Presbyterianism is government by presbyters or preachers; Congregationalism is
government by the people – a pure democracy.
Baptists
are Congregationalists. They do not claim the right to make or repeal laws, but
recognize and obey the unchanging law of their King Jesus Christ. But in the
execution of these laws of the Lord there is a pure democracy.
Baptists
regard the Scriptures as the only and all-sufficient rule of faith and
practice, 2 Timothy 3:16,17. The church has no right to change one word of the
Scriptures. It is the duty of the church to obey the Scriptures. The Scriptures
teach that each congregation is entirely independent of every other
congregation, and that to each congregation the Commission was given. Each
congregation is a complete church in itself. It is therefore not correct to
speak of “The Baptist Church.” There is no such thing. There are thousands of
Baptist churches, as each congregation of baptized believers is a church, but
these congregations are not combined in any way so as to make the one great Baptist Church Universal Church Universal
Church
In
the New Testament we learn the following facts:
1.
The congregation received members. Romans 14:1: “him that is weak in the faith
receive ye.” The membership is here commanded to “receive” into the fellowship
the weak in the faith. It is certain that the membership is told to do the
receiving because the epistle is addressed, not to the “bishops,” not to “the
session,” but “to all that be in Rome ,
beloved of God, called to be saints.” The whole church must therefore receive
the new converts. The specification of one thing in law is the prohibition of
everything else. Since therefore the whole church is commanded to “receive” it
follows that the pastors, “the session,” or anything else violates the law of
God when they presume to receive members. This duty must continue to rest on
the church as a whole.
2.
The congregations excluded members from their fellowship. 1 Corinthians 5:1-5:
“It is commonly reported that there is fornication among you…In the name of our
Lord Jesus Christ, when ye are gathered together, and my spirit, with the power
(authority) of our Lord Jesus Christ, to deliver such an one unto Satan, for
the destruction of the flesh,” etc.
The
church must be “gathered together,” to exclude the fornicator. There was no
“board of deacons” or “board of stewards,” or “session” or bunch of “elders” to
get off in a corner and do this work.
The
power to exclude carries with it the power to restore. In 2 Corinthians 2:6-8,
we read that this fornicator should be restored after he had repented:
“Sufficient to such a man is this punishment, which was inflicted of the many.
So that contrariwise ye ought to forgive him,” etc.
We
note the fact that Paul says this punishment was inflicted of “the many”;
literally, “by the majority.” “Pleionon” is the Greek word used.
In
case of personal offenses, the party offended must first labor for
reconciliation between him and the offender alone. This failing, he must take
witnesses with him, and in the presence of these witnesses, make another effort
for reconciliation. If this second effort fails, he must “tell it to the
church,” and if this fails, excommunication follows. “Let his be unto thee as a
heathen man and a publican.” (Matthew 18:16-18.)
3.
The congregations elected their own officers. Acts 6:1-6: “Wherefore, brethren,
look ye out among you seven men,” etc. “The multitude” had been called together
and the apostles instructed the whole multitude to “look our among you seven
men.” The selection or election of the “multitude” was accepted by the
apostles. Then the apostles “prayed and laid their hands on them” – ordained
them as Baptist do today.
Acts
14:23: “And when they had ordained them elders in every church, and had prayed
with fasting, they commended them to the Lord.” The Greek, of which this passage is a
translation, literally means: “And when they had elected elders in every church
by a show of hands.” The Greek word used is “cheirotonein,” meaning to “stretch
forth the hand.” Phillip Schaff, the modern Lutheran historian, in his great
book, “Apostolic Church
“As
to Presbyters – bishops (pastors) Luke informs us (Acts 11:23) that Paul and
Barnabas appointed them to office in the newly founded congregations by taking the
vote of the people, thus merely presiding over the choice. Such, at least, is
the original and usual sense of ‘cheirotonein’.”
4.
The congregations elected their own missionaries. Acts 11:22-24: “Then tidings
of these things came unto the ears of the church which was in Jerusalem: and
they sent forth Barnabas, that he should go as far as Antioch…he was a good
man, and full of the Holy Ghost and of faith: and much people was added unto
the Lord.”
This
fact is set forth plainly by J.M. Pendleton in his “Church Manual,” page 110:
“The
churches in Apostolic times sent forth ministers on missionary tours. When Antioch received the Word of God, the church at Jerusalem ‘sent forth Barnabas, that he should go as far
as Antioch ’,
Acts 11:22. His labors were successful – much people was added to the Lord –
and at a subsequent period the church in Antioch sent our Saul and Barnabas,
who made a long journey, performed much labor, returned and reported to the
church all that God had done with them, Acts 13:1-3; 14:26; 27. With what
deferential respect did these ministers of the gospel treat the church that
sent them forth!”
When
Dr. Pendleton wrote his Manual (1867) all Baptist agreed that churches should
sent out missionaries, but some are disputing this Apostolic practice now.
The conclusion is clear. It was to “the church” that
the Commission was given. It is therefore the duty of the congregation to do
all that the Commission enjoins. The congregation is the unit in all the work
contemplated in the Commission. There is not the slightest hint in the New
Testament of their being authority on earth above a congregation of baptized
disciples. Where we read of “elders that rule well,” the literal rendering is
the elders that “lead well.” The “elder” or bishop, which are the Scriptural
terms for pastor, is a leader of his flock over which the Holy Ghost has made
him overseer. But he leads by teaching, be example, and not by authority. To
exercise authority is expressly forbidden by our Master. Matthew 20:25, 26: “Ye
know that the princes of the Gentiles exercise dominion over them, and they
that are great exercise authority upon them.
But it shall not be so among you: but whosoever will be great among you,
let him be your minister.” In 1 Peter 5:3: “Neither as being lords over God's
heritage, but being ensamples to the flock.”
The Episcopal and Presbyterian bodies have men of
authority – men in control. The Master said: “it shall not be so among you” The
superintendent of missions, so common among Baptists, has authority to
superintend the work of missionaries. The Master said: “It shall not be so
among you.” Baptists should recognize only one Master, even Jesus Christ and
only one Superintendent of Missions, even the Holy Spirit.
A gospel church may exist with or without officers.
The churches (Acts 14:23) in which elders were elected existed as gospel
churches before they had elders, and if they could exist as gospel churches
before they had elders, it follows that if the elders should die or move away,
the churches could exist again as gospel churches without them. Elders or
pastors are not necessary to the existence of a church. A church is a gospel
church with them or without them. So with the deacons. The church of Jerusalem
CHAPTER V
The Way of Mission Work
2 Timothy 3:16, 17: “All Scripture is given by inspiration *** that the man of God may be
perfect thoroughly furnished unto all good works.”
Is missionary work a good work?
To ask the question is to answer it. Then the man of God is “thoroughly
furnished” by the Scriptures for this good work. All that we need to know about
mission work, all that we need to do in mission work, is necessarily revealed
in the Scriptures if the Scriptures “thoroughly furnish” us unto “every good
work.”
The
commission (Matthew 28:19-20) was given to the church as such. This has been
made clear in the preceding pages of this book. The church as such is,
therefore, the unit in missionary operations. Since mission work is preaching
the gospel to every creature, it follows that the church must do the preaching.
We therefore see the reason why the Jerusalem
church “sent forth Barnabas” (Acts 11:22), and why the Antioch church sent Paul and Barnabas (Acts
13:1-6), and we also see why these missionaries returned and reported their
work to the church which had sent them out (Acts 14:24-27). Individual church
members wherever they go may tell the story of salvation to those with whom
they come in contact (Acts 8:4), and whoever even hears the message of salvation
should pass it on to others. (Revelation 22:17) “Let him that heareth say,
Come.” But the only organized effort
recognized in the New Testament for the work of missions is the local
congregations of baptized believers. This is confessedly true, even the leaders
of conventionism being witnesses. None pretended to find Scripture for such
organizations as the Southern Baptist Convention or the Missionary Union. These
organizations are confessedly outside of the purview of the Scriptures.
Since the
commission to evangelize the world was given to the churches, it follows that
the churches are the only organizations authorized to do mission work. Any
other organization that may undertake the work is a usurper, a law-breaker, no
matter how good the intention of such organization may be. To illustrate: In
most of the states the county sheriff is the tax collector. In some other
states the tax collector is called a trustee. The sheriff or trustee has a
commission from the state to collect taxes. As long as he holds the commission
no other man or organization has a right to collect taxes. No matter if he have
poor business methods, no matter if he is incompetent, his poor business
methods and his incompetency do not alter the fact that he and he alone has the
authority, the commission, to collect taxes.
Suppose
some citizens of the county should get together and organize a convention and
appoint one of their number to collect the taxes, because they were not
satisfied with the way the man who held the commission was doing the work? The
whole outfit would be arrested and possibly imprisoned. Why? Because the
sheriff has the commission to collect taxes, and whether he works to suit the
people or not he, he only, has the authority to collect taxes so long as he holds
that commission.
The Lord
gave the commission to evangelize the world to the church. The church still
holds that commission and any convention or board that presumes to do the work
is going into the work without a commission and is a usurper, a violator of
Divine law. The work must remain in the hands of the churches until the Master
revokes the commission.
Congregations
may cooperate in the evangelization of the world, but they must do it as
churches. The missionary Paul was sent out by the congregation at Antioch (Acts 13:1-6),
but the churches cooperated in his support. 2 Corinthians 11:7, 8: Have I
committed an offence in abasing myself that ye might be exalted, because I have
preached to you the gospel of God freely? I robbed other churches, taking wages
of them, to do you service.”
From this
specification as to how the work was done we may learn how we should engage in
mission work. Paul was sent out by a church – just one church. But he was
endorsed and supported by churches – took wages of churches. Sent by one and
only one and supported by several. Only one church should do the sending but
the support may come from as many as choose to cooperate and contribute. The
writer did not invent this way of doing mission work; he only reads it in the New
Testament. The only cooperation that can be discovered is in the matter of
supporting the work. For this reason Baptist have associations of churches that
the churches may work together in missionary work.
Ephesians
3:10 (revised version)” To the intent that now unto the principalities and
powers in heavenly places might be known by the church the manifold
wisdom of God.” The work of making known the gospel must therefore be “through
the churches.” [that through the church the manifold wisdom of God might now be
made known to the principalities and powers in the heavenly places.] God is the
author of this way of missions. Dare any man to try to establish a new way!
In 2 Corinthians 8:18, 19 we read: And we have sent with him(with Titus) the
brother, whose praise is in the gospel throughout all the churches; And not that only, but who was also
chosen of the churches to travel with us with this grace (gift), which is
administered by us to the glory of the same Lord, and declaration of
your ready mind:”
Note the
fact that here is a committee of the churches and for the churches, consisting
of Paul, Titus and “the brother whose praise was in all the churches;” a
committee of, at least three, an inter-church committee – a committee not of
one church only, but a committee “chosen of the churches,” – a joint committee.
The duty of this committee was “to travel with this grace” (gift) and to
“minister” this grace or gift “to the glory of the Lord” according to the
“declaration (instructions) of your (the church) ready mind.”
The gift
or “grace” referred to was a contribution for the poor saints at Jerusalem . Thus we see a
committee, acting under the instruction of cooperating churches, handling the
finances of churches in benevolent work.
This is
altogether different from a board or committee engaging in a work on their own
motion and incurring expenses, acting without instructions and then calling on
the churches to pay the bills. This committee was appointed by the churches,
and acted under the instruction from the churches according to the
“declarations of their ready minds.” Thus far may we go and no further.
Nowhere
in the Scriptures do we read of a convention appointing a board or committee
for any purpose whatever. Such a thing as a convention is unknown to the
Scriptures. Such a thing is therefore a usurper, a violator of Divine law and
should not be tolerated by the churches. It was to the churches the commission
was given and these churches themselves are under the law of their Master. The
churches are free and independent within the limits of the New Testament law.
Short of what the New Testament teaches they dare not stop; beyond what is
there taught these churches dare not go, since the Scripture is the all
sufficient rule of faith and practice in missionary work as well as all other
church work.
CHAPTER VI
The Way of Providence
By “Providence ” is meant the care and
superintendence of God over His people.
Is there
danger that the child of God may apostatize and be finally lost in hell? It is
the belief of Baptists that no such danger exist and they think the following
passages of Scripture abundantly prove their belief to be correct:
John
3:36: He that believeth on the Son hath everlasting life.” If the life the
believer now has is everlasting, then it can never end, and therefore apostasy
is absurd.
Psalm
37:23,24: “The steps of a good man are ordered by the LORD: and he
delighteth in his way. Though he fall, he shall not be utterly cast down: for
the LORD upholdeth him with his hand.” Thus we see that a child of God
shall not stay in a fallen condition, even though he fall, for the Lord will
lift him up again.
Romans
8:28: “And we know that all things work together for good to them that love
God, to them who are the called according to his purpose.” It is certain
that if a man apostatize and go to hell it is not for his good. Then nothing
can bring this fearful condition to pass as “we know that all things work
together for good to them that love God.”
There are
some seeming cases of apostasy. Men seem to run well for a while and drop out
of the race, go to ruin and die in that condition. What about them? Let the
Scripture answer:
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 they might be made manifest that they were not all of us.” An explanation
would spoil this clear Scriptural answer.
All of
the arguments favoring apostasy are at best conjectures. To prove apostasy one
must first prove that a man was actually in a saved condition and that he fell
from that happy state and was lost in hell. Such a proposition is not provable.
Here are some of the common conjectures favoring apostasy:
“Adam
fell.” Yes, but since Christ had not died and was not even promised, he could
not have fallen from grace. He was standing on his own merits and fell from
that, not from grace. But did Adam go to hell? Let him who dares try to prove
it.
“The
angels fell.” The Savior did not die for angels. They stood on their own merit
and fell from that. The angels never received the benefits of the Savior’s
blood as have Christians.
“Judas fell.” Yes, but from what? He
fell from his office, “his bishopric.” (Acts 1:20) Judas did not fall from grace for he was a devil
(John 6:64-71: “But there are some of you that believe not. For Jesus knew from
the beginning who they were that believed not, and who should betray him…Jesus
answered them, Have not I chosen you twelve, and one of you is a devil? He spake of Judas Iscariot the son of
Simon: for he it was that should betray him, being one of the twelve.”
When the
parables are used to prove apostasy it is sufficient to reply that parables
must not be made to “go on all fours.” After a doctrine has been established by
plain statements of Scripture the parables may be used to illustrate the truth
thus established. If we go beyond that we shall be involved in many
absurdities.
Evils of the
Doctrine of Apostasy
1. It is based on the doctrine
of salvation by works. The idea is that final salvation depends on what we do
for ourselves rather than on what the Lord does for us.
2. It
makes our final salvation depend on the mercy of the Devil. The only way Satan
can get a child of God is to overcome the power that keeps him. It is God’s
power that keeps us. Then to get a child of God into his clutches the Devil
must overcome God. If he overcomes God to get one, while he has God in his
power, if he does not get all, will it not be because he does not want all? If
the Devil, having god in his power, could get all and does not, ought we not to
thank the Devil for permitting us to go to heaven?
3. It
gives Satan more power than God.
4. It
reflects on the merit of the Savior’s blood.
5. It
nullifies the work of the Holy Spirit.
6. It
makes void the mediatorial work of Christ.
7. It
makes God swear a falsehood (Hebrews 6:16-18)
8. It
leaves the world without hope.
9. It
declares that God was either not wise enough, or not good enough, or not strong
enough to effectually save a believer.
“How firm
a foundation, ye saints of the Lord,
Is laid
for your faith in His excellent Word,
What more
can He say than to you He hath said
You who
unto Jesus for refuge have fled.
“The soul
that on Jesus hath leaned for repose,
I will not,
I will not, desert to his foes,
That soul
though all hell should endeavor to shake,
I’ll
never, no never, no never, forsake.”
Psalm
23:1: “The Lord is my shepherd, I shall not want.”
Baptists
glory in the providence of God. With them the doctrine is fundamental.
PART II
The Historical
Way
To establish our doctrine and
practice by the New Testament is of chef importance. But the New Testament
makes some declarations concerning the history of churches. When our Lord
established His church He declared He would build it up, edify it, enlarge it,
and the gates of hell should not prevail against it. (Matthew 16:18). The Greek
word “oikodomeso,” in Matthew 16:18, translated “will build” means “will build
up,” “enlarge,” “edify.” His church was already in existence when He uttered
these words, as can be proved by numerous passages, hence we are forced to so
understand this passage.
When did
the company or congregation of baptized believers begin? Peter answers the
question in Act 1:21: “Wherefore of these men which have companied with us all
the time that the Lord Jesus went in and out among us, Beginning from the
baptism of John,” etc. This passage affirms that certain men “companied with
Jesus and that this “company” begun “with the baptism of John.”
This
makes it clear that the Lord had a “company of baptized believers,” a church
with Him all through His personal ministry. He called it together Himself,
choosing the material John the Baptist had made ready for Him, for John came
“to make ready a people prepared for the Lord.” (Matthew 3:3; Luke 1:17.) these
prepared people Jesus called into His company or congregation.
In Luke
6:12-18, we find this company clearly distinguished from the mixed multitude.
He took this company up with Him into a mountain to pray. He did not go to the
mountain to originate His company or church, because He took it with Him into
the mountain. While there He chose His apostles: “of them he chose twelve, whom
also he named apostles;” Then the names of the apostles are given, “And he came
down with them, and stood in the plain, and the company of his disciples, and a
great multitude of people.” The inspired writer speaks of the “company of the
disciples and a great multitude of people.” There is no way to torture this
language so as to fail to see that the Lord’s little “company” was separate and
distinct from the “multitude,” even while mixing and mingling with that
“multitude.”
Peter
says this “company” began “with the baptism of John.” All the Master did on the
mountain was to pray and choose His apostles. The apostolic office was the
Lord’s first spiritual gift bestowed on the church. In 1 Corinthians 12;1, we
learn that the subject there under discussion is SPIRITUAL GIFTS: “Now
concerning spiritual gifts, brethren, I would not have you ignorant.” In
discussing spiritual gifts, the apostle declares that the first spiritual gift
put in the church was the apostolic office. 1 Corinthians 12:28: “And God hath
set some in the church, first apostles.” It would have been impossible to set
apostles or anything else in the church if the church had no existence. So the
fact that Christ “set the apostles in the church” proves that the church
existed before going up on the mountain.
Ephesians
2:20: “And are built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner stone.” This is an instance when
the “possessive case” is expressed by the preposition “of.”
To
illustrate: We say, “that is the capital of Mississippi ”
when we mean it is Mississippi ’s
capital. “That is the farm of Johnson” when we mean it is Johnson’s farm. So we
are built on the foundation of the apostles and prophets, that is, on the
apostle’s and prophet’s foundation. In other words they have no advantage of us
since we were built on the same foundation they are.
The
apostles and prophets form no part of the foundation of the church. 1
Corinthians 3:11: “For other foundation can no man lay than that is laid, which
is Jesus Christ.”
Thus we
see that the church is founded on Christ Himself, that the Lord Himself
established it during His personal ministry, using the people made ready for
Him by John the Baptist, and that this company, or church, traveled with Him
during His personal ministry, and that the apostolic gift was the first set in
the church, and that this was done on the mountain, and it was to this church
the Master gave the commission promising it perpetuity to the end of the world.
(Matthew 28:19, 20)
Ephesians
3:21: “Unto him be glory in the church by Christ Jesus throughout all
ages, world without end.” It therefore follows that the church should live in
all ages, for there could not be glory in a dead church. Neither should the
church apostatize, for there could be no glory in an apostate church.
If it can
be shown that Baptist churches have existed in all ages since Christ, it will
confirm our faith in the Lord’s words. If, on the other hand, it can be shown
that no church institution in existence has come down uncorrupted through the
centuries, it will be enough to make infidels of us all; for if the Lord’s
promise has failed, if His Word be proved false, what confidence could we place
in Him as our Savior?
The
Lord’s promise has been kept. There has never been a day since He ascended in
the presence of His church, that a church just like the one which saw Him
ascend could not be found on the earth. History abundantly establishes this
position
CHAPTER VII
The Way Our
Fathers Trod, or Baptist Doctrine and Polity in History
The
purpose of this chapter is to show by standard historians that Baptist churches
are in every essential the same as the churches which we claim as Baptist
churches, that existed through the centuries of darkness.
Mosheim,
Vol. I, page 92, says: “The churches in those ancient times, were entirely
independent; none of them subject to any foreign jurisdiction, but each
governed by its own rules and its own laws. For though the churches founded by
the apostles had this deference shown them, that they were consulted in
difficult and doubtful cases; yet they had no judicial authority, no sort of
supremacy over the others nor the least right to enact laws for them. Nothing,
on the contrary is more evident than the perfect equality that reigned among
the primitive churches.”
If
Mosheim speaks the truth, where go the claims of the Roman Catholic Church that
the Roman church is and always has been supreme, and that Peter was the first
pope, and all that? Mosheim was a Lutheran historian and he struck a death blow
to his own church when he used this language, because Lutheran churches are not
organized in that independent congregational way.
Gibbons’ Roman Empire , Vol. I., page 555: “Such was the mild and
equal constitution by which the Christians were governed for more than an
hundred years after the death of the apostles. Every society formed within
itself an independent republic; and although the most distant of these little
states maintained a mutual, as well as friendly intercourse of letters and
deputations , the Christian world was not yet conducted by any supreme
authority or legislative assembly.”
If
Gibbons speak the truth all Episcopal or Presbyterian succession is here cut
off. Neither the one or the other can get within a hundred years of the
apostles. It also destroys the claim of the Roman Catholic Church because there
was no such organization during the first five hundred years after the death of
the apostles. During the Apostolic age and for a hundred years after we find
only Baptist church polity and government. And when we remember that the Savior
said that the church He started should continue to the end of the world, it
becomes certain that none of the Catholic, Episcopal or Presbyterian bodies can
be the true church.
Mosheim,
page 491, says, in describing the Waldenses, Wickliffites, and Hussites, called
by these names become of the prominence of Waldo, Huss and Wickliffe, that they
believed:
“That the
Kingdom of Christ, or the visible church which He established upon earth, was
an assembly of true or real saints, and ought to be inaccessible to the wicked
and unrighteous, and also exempt from all those human institutions which human
prudence suggests to oppose the progress of iniquity, or to correct and reform
transgressors.”
Since
nobody disputes that the people who in history are called Waldenses,
Wickliffites, Hussites, etc. have existed from the earliest centuries, it is
interesting to note the fact that they believed (1) Christ established His
church, (2) that the church is an “assembly,” (3) that only converted people
should be in it, (4) and they would have nothing to do with “human institutions
which human prudence suggests.” They were Baptists, no doubt, but not
Convention Baptists, because “institutions which human prudence suggests” were
opposed by them.
Erasmus,
writing of these Hussites or Waldenses, says: “The Hussites renounced all rites
and ceremonies of the Catholic Church; they ridicule our doctrine and practice
in both sacraments; they deny orders and elect officers from among the laity;
they receive no other rule than the Bible; they admit non to their communion
until they are dipped in water or baptized; and they reckon one another without
distinction or rank to be called brothers and sisters.” (Ivemy’s History of
Baptists, Vol. 1, page 70.)
Erasmus
was a Roman Catholic and speaks of the Catholic doctrine and practice as “our
doctrine and practice.” What he said of these Hussistes he said as their enemy.
Let us note what he said:
(1) They
had nothing in common with Catholics, renounce all “rites and ceremonies of the
Catholics.” (2) They “denied orders” and were therefore congregational in
government. (3) They had “no rule but he Bible.” The Bible was therefore their
only rule of faith and practice. (4) They were close communionists since they
“admitted none to their communion until they were dipped.”
If such
people were not Baptists, we have no Baptists now.
Philip
Schaff, in the Baptist Quarterly Review of July, 1888, pages 72-78, quotes
Grebel, the great Ana-Baptist preach and writer, concerning what was believed
and practiced by them. Schaff is a Lutheran and has no interest in the matter
beyond his reputation as an Ecclesiastical Historian. Here is what Grebel says:
“From the
Scriptures we learn that baptism declares that by faith and the blood of Christ
our sins have been washed away, that we have died to sin and walked in newness
of life; that assurance of salvation is through the inner baptism, faith, so
that water does not confirm and increase faith as Whittenburg theologians say,
nor does it save.”
This quotation
abundantly proves that the ancient Ana-Baptists were in harmony with Baptists
of today concerning the way of salvation and baptism. They were neither
Catholics nor Lutherans. This very extract from Grebel’s writings is in
opposition to Whittenburg theology, the headquarters of Lutherism. What would
such people be called now if they were among us? They would not be in agreement
with Campbellites, they are opposed to Lutherans, and their doctrine is the
direct opposite of Catholicism. Is tit not clear that they were Baptists? But
let us hear Grebel further. He says:
“In other
to live a Christian life, there must be a change in the natural man, who is by
nature sinful, and with no remedy in himself by which the wounds that sin has
made can be healed…When a man has received this new life he confesses it before
the church of which he is to be made a member, according to the rule of Christ;
that is, he shows to that church that, instructed in the Scriptures, he has
given himself to Christ to live henceforth according to His will and teaching.
He is then baptized, making in baptism he confesses that he is a sinner, but
that Christ, by His death, has pardoned his sins so that he is accounted
righteous before the face of God.”
Note the
faith and practice of the ancient Ana-Baptists:
1. They believed that men are sinners by nature.
2. That men are helpless to save themselves.
3. That salvation consists of a new life.
4. That to become a member of the church a public
confession or change of life must be made.
5. That he shows to the church that he is a changed
man in order to become a church member.
6. That baptism is a public confession of sins
already forgiven.
What would such people be called now? There is but
one name for them. They were Baptists.
Petro-Brusians, so called because one of the greatest
men among them was named Peter de Bruis. They did not call themselves by that
name, but historians have dubbed them that. What did they believe?
Wall’s History of Infant Baptism, Vol. II, pages
256-259, says of their teaching:
“It is an idle and a vain thing for you to wash
persons with water at such a time, when you may indeed cleanse their skin from
dirt in a human manner, but not purge their souls from sin. But we do say till
the proper time of faith and when a person is capable to know his God, and
believe in him, then we do (not as you say, re-baptize him), but baptize him.”
From this statement of their faith by Wall we learn
that:
1. The Petro-Brusians refused to baptize infants.
2. That they did not regard baptism as essential to
salvation.
3. That they believed in immersion, since, they
called it “washing the persons with water.”
4. They denied being rebaptizers, for they did not
regard the so-called baptisms of others as valid.
What were they? There is but one answer. They were
Baptists.
Whether called Montanists, Novations, Petro-Brusians,
Hussites, Waldenses or Ana-Baptists, one and the same people is meant. Even
today Baptists are called after the names of men as they were of old. Southern
Baptists are frequently called “Gravesites,” because of the influence and
prominence of Graves . Quite a number of
Baptists have been called “Crawfordites,” because they agreed in their views of
mission work with T.P. Crawford of China . A goodly number of Baptists
have been dubbed “Martinites,” because they agreed with the great preacher, M.
T. Matin in his view on the doctrine of Assurance. Thus the world has persisted
in calling Baptists after the names of men. It is done by way of reproach, but
Baptists have never acknowledged themselves to be the followers of men. So it
was when Peter Waldo came to the Baptists they were dubbed Waldenses. When
Novatian came to the Baptists, bringing quite a party with him, they were
dubbed Novationists. When John Huss become prominent among them they were
dubbed Hussites and thus it has gone, but the Baptists have been contending for
the same doctrines and practices under all these names. They were called
Ana-Baptists very often because they re-baptized all who came to them, no
matter by whom they had been previously baptized.
There were irregularities among these ancient people.
But there are irregularities among Baptists today. Some of them practiced
sprinkling. Yes, and some bearing the name of Baptists today practice
sprinkling. This is common in England .
The local independence of Baptist churches permits a church to go very far
wrong and still wear the name of Baptist.
The fact is, everything that opposed the dominant
state churches was called Ana-Baptists, Waldenses, etc. Thus many were included
under these names who were anything but Baptists. But there were true Baptists
in great numbers among them, and the extracts which are given in this chapter
from their leaders, and from their enemies, show they were Baptists in every
essential.
That I am right in this conclusion will be seen by
the following statements, made by standard historians:
Mosheim, Cen. 14, Sec. 3, Chap. 3:
“They
(Ana-Baptists) were subdivided into various sects which differed from each
other in points of no small moment.”
Fisher,
speaking of the Munster
rioters, says:
“Under the
name of Ana-Baptists are included different types of doctrine and Christian
life. It is a gross injustice to impute to all of them the wild, destructive
fanaticism with which a portion of them are chargeable.” (Pages 424-425)
Philip Schaff says:
“The excesses
of a misguided faction have been charged upon the whole body. They were made
responsible for the peasant’s war and the Munster
These have been advocates of
Baptist doctrines and polity in every century since Christ. The Lord has not
been left without a witness on the earth. The “gates of hell have not prevailed
against the church” which the Master Builder promised to build up, enlarge,
edify to the end of the world.
CHAPTER VIII
The Way of Mission
The Apostolic Baptists were
Missionary Baptists. This is abundantly proved by the Master’s commanding the
church to go “teach all nations, baptizing them.” It is seen in the Jerusalem church sending out Barnabas and the Antioch church sending
out both Saul and Barnabas. But these Apostolic churches were not Convention
Baptists. I propose to prove by unquestioned historic records that the Baptists
of history were neither Hardshell nor Conventionites.
Mosheim,
page 491, says of the Waldenses, Hussites, etc.:
“Before the
rise of Luther and Calvin, there lay concealed, in almost all countries in
Europe, particularly in Bohemia, Moravia, Switzerland and Germany many persons
who adhere tenaciously to the following doctrine, which the Waldenses,
Wickliffites and Hussites, had maintained, some in a more disguised, and others
in a more open and public manner, viz.: ‘That the kingdom of Christ, or the
visible church which he established upon earth, was an assembly of true and
real saints, and ought therefore to be inaccessible to the wicked and
unrighteous, and also exempt from all those institutions which human prudence
suggests to oppose the progress on iniquity’.”
It will be seen that these
ancient Baptists opposed outside organizations, adhering to the church as the
one institution for the work of the Master.
Orchard,
speaking of the Paulicians, page 139, says:
“An evident
mark of Apostolic spirit possessed by this people must be admitted by all.
Without any funds or public societies to countenance or support the arduous
undertaking otherwise than their respective churches, the Paulicians fearlessly
penetrated to the most barbarous parts of Europe, and went singlehanded and
single-eyed to the conflict with every grade of character.”
These were not Hardshells and
they were not Conventionites. They had no organizations, “otherwise than their
respective churches,” says Orchard. They practiced church missions.
“At this time
(1663) the Baptists met at Llantrisant. In the association held at Abergavamy,
this church proposed to revive the old plan of supporting ministers in weak and
destitute churches: which was for the strongest to help the weakest. Wm. Thomas
was appointed home missionary for six months, and received from Swansea five pounds; Llantrisant, two pounds, ten
shillings; Carmarthen , two pounds, ten
shillings.”
These were not Hardshells. They
had no board or convention. The churches were Scripturally associated in the
work of missions. It was no new thing among them, because it “was proposed to
revive the old plan.” They had only been neglected their duty as thousands of
Baptists today.
The
Kehukee Association was organized in 1765. I was not a Hardshell Association,
and it was not a Board Association. It has since its organization drifted into
Hardshellism and is now a Hardshell Association.
From
Burkitt’s History, page 92, we read:
“This
association agreed to consider the business of itinerant preaching. A committee
was appointed for that purpose, and after deliberation thereon reported as
follows: “ ‘That not only ordained preachers, but young gifts also be advised
and called upon by the churches to which they belong, to engage in the work,
not only amonst the churches. But in other places where it may appear
necessary’.”
Whatever
the Kehukee Association now is, it was at the beginning of its career, a
missionary association. They believed in and practiced missions, but they had
no board or superintendent to superintend the work. The missionaries to be sent
out were to be “called upon by the church to which they belonged to engage in
the work.” If the Kehukee Association has quit this way of doing and become a
Hardshell Association, it is because they have departed from the faith and
practice of their fathers.
Possibly,
the oldest church in the world is Hill
Ciff Church ,
Wales .
It was organized, no doubt, as early as the year 400 A.D. Evidence is abundant
to show that it was one of the churches hid in the wilderness to avoid the
cruel persecution waged against Baptists for a thousand years. The church is
still in existence, and has regular worship every Sunday, and the church
occupies the third stone building that is certainly known. There might have
been other buildings in the dark past, but evidence of three exists. In 1653
the following significant action was taken by the church:
“Mr. Tillman,
also, at this time was solemnly commended to the grace of God (like Paul when
he left Antioch ) in proceeding to Cheshire
The
author does not know what the custom of the Hill Cliff Church is now, but it
did do mission work in ancient times without a board or convention. If it be
now a board church, it has departed from its ancient practice.
There
never would have been any such things as Hardshell churches or Convention
churches if there had not been a departure from the faith and practice of the
ancient churches. Hardshellism is a recent invention, and so is Boardism. Both
are in error. Hardshellism violates the Master’s law my refusing to go.
Boardism violates the law by trying to take the commission out of the hands of
the churches, where the Master left it.
The Evils of
Hardshellism
1.Hardshellism
is a negative. It stands for nothing and opposes everything.
2.Hardshellism
repudiates the Great Commission.
3.Hardshellism
lives on the converts made by others. It is a religious parasite.
4.Hardshellism
logically repudiates baptism, since they repudiate the Commission, and baptism
is a part of the Commission.
5.Hardshellism
dries up benevolence and foster covetousness.
6.
Hardshellism makes beggars of their preachers. Instead of receiving wages for
their preaching they receive it as alms.
7.
Hardshellism teaches that the gospel is not necessary to salvation, and,
therefore, flatly contradicts the Scriptures.
8.
Hardshellism is a schism and should be treated as such.
9.
Hardshellism never built an orphan’s home for sheltering, protecting and
educating helpless orphan children.
10.
Hardshellism never led a soul to Christ nor has it ever been instrumental in
saving a soul, they themselves being witnesses.
11.
Hardshellism was founded by Daniel Parker, and is of man, not of God.
Minutes
Kentucky General Association, October 20, 1837, page 11:
“The
anti-missionary spirit owes its origin to the notorious Daniel Parker. He was
the first person called Baptist that lent a hand to the infidel and papist in
opposing the proclamation of the gospel to every creature.”
This deliverance was made only
five years after the division among Baptists over the mission question. The
messengers of the churches who made this deliverance were personal ear and eye
witnesses to the controversy which resulted in the split. They could not be
mistaken, and if what they say is not true, we have the spectacle of a body of
messengers from the churches putting to record for the deception of future
generations, a positive and well known (at that time) falsehood. We cannot
conceive of such a thing being possible. If this deliverance is true, Daniel
Parker was the originator of Hardshellism.
But let
us hear Parker himself:
“It makes me
shudder when I think I am the first one (that I have any knowledge of) among
the thousands of zealous religionists of America
The question is settled. The
Missionary Baptists, who were eye witnesses, declared Daniel Parker was the
first to advocate Hardshellism, and Parker himself says he was the first.
It is
therefore absurd to talk of Hardshellism tracing a line of succession back of
Daniel Parker.
The Evils of
Conventionism
1.
Conventionism ignores the law of Christ and sets up rules of its own.
2.
Conventionism gives one man authority over another, and the Master said, “It
shall not be so among you.” (Matthew 20:25, 26.)
3.
Conventionism tends towards centralization and destroys congregationalism.
4.
Conventionism are unknown to the Scriptures.
5.
Conventionism foster liberalism and decries orthodoxy.
6.
Conventionism is an invention of man and not a revelation of God.
7.
Conventionism is a breeder of strife and confusion among the churches.
8.
Conventionism is a departure from the faith and practice of the fathers.
9.
Conventionism incurs needless expenses, and unjustly calls upon the churches to
pay the debts they had no part in making.
10.
Conventionism has a bad spirit. Those it can’t control it seeks to ruin.
11.
Conventionism is responsible in a large measure for Hardshellism, since the
extremes of Conventionism drove many into repudiating all mission work.
12.
Conventionism is fast becoming a schism, and unless reform or revolution comes
speedily it must be treated as such.
13.
Conventionism and Hardshellism are both departures from the historic faith and
practice of the ancient Baptists.
The great
body of Baptists have never gone off with either faction and they never will.
The
Baptists through whom our lines of history run were plain Missionary Baptists;
neither Hardshells nor Conventionites.
CHAPTER IX
The Way of
Blood,
or Baptist
Martyrs in Every Century Since Christ
Baptist
history can be traced in blood through the dark centuries of the past. Men and
women have given up their lives for the doctrines and practices of Baptists.
The way of Baptists has been a way of blood.
First Century
John the
Baptist was the first Baptist martyr. For faithfully preaching the truth this
first Baptist preacher became the first Christian martyr. In Matthew 15:1-12,
we read that he was beheaded by order of King Herod.
Christ
the founder of the churches was crucified on a cross for preaching the kingdom of God
Stephen
was stoned to death for preaching the doctrines held by Baptists. Acts 7:59-60,
we read that while dying he prayed for his cruel persecutors.
The
Apostles all died as martyr, except John, and he was banished to a lonely
island, where he wrote the Book of Revelation.
Second Century
Orchard,
Vol. 1, page 163 (old edition), says:
“The City of Lyons
Many other instances of cruel
persecution could be given, but it is the purpose of this chapter to give only
brief specimens of the way our fathers suffered in each century.
Third Century
Jones’
History, page 145:
“After
Perpetua had entered the theater among the wild beasts, singing praises to God,
her execution is thus reported: Perpetua and Felicitus were first inclosed in a
net and then exposed to a wild cow. But this struck the spectators with horror,
as the former was a delicate woman, and the breast of the latter were streaming
with milk after her delivery. They were therefore recalled and exposed in a
common loose dress. Perpetua was first tossed by the beast and being thrown
down, she had the presence of mind to compose her dress as she lay on the
ground. Then rising and seeing Felicitus much more torn than herself, she gave
her hand, and assisted her to rise; and for some time they both stood together
near the gate of the ampitheater. Thither Perpetua sent for her brother, and
exhorted him to continue firm in the faith, to love his fellow Christians, and
not to be discouraged by her suffering. Being in a mangled condition, they were
now taken to the usual place of execution, to be dispatched with a sword, but
the populace requesting that they should be removed to another place, where the
execution might be seen to more advantage, they got up of their own accord to
go thither; then having given each other the kiss of charity, they quietly
resigned themselves to their fate.”
How many
Baptist women are there today who would thus suffer and die for their
principles? No doubt, there are many.
Fourth Century
Baptist
Martyrs, page 14:
“When
Constantine and Licinian first came into power (A.D.312) they gave equal
religious toleration to all their subjects. But the attempt to settle the
controversy in North Africa , between the
Catholics and Donatists, by imperial intervention (A.D. 316), was a departure
from this impartial protection and equality before the law; and from that fatal
moment persecution began under the Christian name.”
Orchard, Vol. 1, page 187 (old edition):
“The disputes
between the Donatists and the Catholics were at their height when Constantine Constantine
Note the Donatists were what are
now called Missionary Baptists. They were dubbed “Donatists” by their enemies,
but they believed and practiced what Baptists believe and practice.
The Roman
Catholic Church was, in the years 251-600 A.D., in its formative period. It was
not born full grown. What the Catholic Church now is was the result of a
growth, a tendency, beginning A.D. 251, when they first began to centralize
power in the hands of a few, and continuing till A.D. 610, when Boniface III
was made Universal Bishop, or Pope. From the time the Catholics split off from
the Baptists persecution by them began.
Fifth Century
Orchard, Vol. 1, page 61:
“The Catholic
party, now accumulating power, saw in other churches’ rebaptizing a virtual
renunciation of the baptism they had conferred upon those who went over to the
other party *** consequently a spirit of persecution was raised against all
those who rebaptized Catholics. In the fourth Lateran councils, canons were
made to banish them as heretics and these canons were supported by an edict in
413 issued by the emperors, Theodosius and Honorius, declaring that all persons
rebaptized, and the rebaptizers, should be both punished with death.
Accordingly Albanus, a zealous minister, with others, was punished with death
“for rebaptizing.”
What if
it were punishable with death now for Baptists to baptize those who had been
baptized by others? One thing is certain, alien immersionists, who are willing
to take anybody’s baptism, would not suffer; and another thing is equally
certain, thse alien immersionists have departed from a practice which ancient
Baptists were willing to die for.
Sixth Century
Orchard, Vol.1, page 101 (old edition) says:
“The Pope
wrote to two African bishops, requiring them to exert themselves in every possible
way to suppress the Donatist.”
Under
this instruction Baptists suffered terribly, but no concrete example is on
record worthy of reproduction here.
Seventh
Century
Orchard, Vol. 1, page 134:
“ A Greek
officer named Simmeon, armed with legal and military authority, appeared at
Coronia to strike the shepherd, Sylvanus, and to reclaim, if possible, the lost
sheep. By refinement of cruelty, this minister of justice placed the
unfortunate Sylvanus before a line of his disciples, who were commanded, as the
price of their pardon and as a proof of their penitence, to stone to death
their spiritual father. The affectionate flock turned aside from the impious
office, the stones dropped from their filial hands, and of the whole number
only one executioner could be found. This apostate, Justus, after putting
Sylvanus to death, gained, by some means, admittance into communion, and again
deceived and betrayed his unsuspecting brethren, and as many as were
treacherously ascertained and could be collected, were massed together in an
immense pile, and by order of the emperor, were consumed to ashes.”
Eighth Century
Orchard, page 135:
“From the
blood and ashes of the first Paulician (Baptist) victims, a succession of
teachers and congregations repeatedly arose. The Greeks, to subdue them, made
use of both argument and arms, with all the terror of penal laws, without,
affecting their object. The great instrument of this people’s multiplication
was alone the use of the New Testament.”
The Baptists of the eighth
century took the New Testament as their only rule of faith and practice and
suffered for it.
Ninth Century
Orchard, page 137:
“The severest
persecution experienced by them was encouraged by the Empress Theodora, A.D.
845. Her decrees were severe, but the cruelty with which they were put in
execution by her officers was horrible beyond expression. Mountains and hills
were covered with inhabitants. Her sanguinary inquisitors explored the cities
and mountains in Lesser Asia . After
confiscating the goods and property of one hundred thousand of these people,
the owners to that number were put to death in the most barbarous manner, and
made to expire slowly under a variety of the most exquisite tortures.”
The
Baptists must have been numerous in the ninth century for a hundred thousand of
them to be put to death under the reign of one wicked empress.
Tenth Century
Orchard, Vol. 1, page 298 (old
edition):
“During the
kingdom of the Goths and Lombards the Baptists, or as they were called by the
Catholics, Ana-Baptists, had their share of churches and baptisteries in these
provinces, though they had no communion with Rome, Milan, Aquilia, Ravenna, or
any other hierarchy. But the laws of the emperors deprived them of their
edifices, and transferred them to the Catholic party.”
Eleventh
Century
Orchard,
page 147:
“After the
ruin of these kingdom (the Goths and Lambards), laws were issued by the
emperor, to deprive them of their baptismal churches and to secure them to the
Catholic clergy. Consequently the brethren worshipped in private houses, under
different names.”
Note:
After being driven out of their meeting houses they worshipped in “private
houses under different names.” This gives occasion to remark that Baptists have
never had a uniform name. Baptist today, believing and practicing substantially
the same thing are called by various names. There are the Landmark Baptists,
Regular Baptists, Missionary Baptists, Gospel Mission Baptists, United Baptists,
etc. Yet they are all one and the same sort of Baptists. So in the past they
were called Waldenses, Novationists, Petro-Brusians, Paulicians, Ana-Baptists,
etc.; called by various names but none the less they were one and the same
people. What we shall be called next nobody knows.
Twelfth
Century
Baptists
Martyrs, page 40:
“About the
year 1137, a reformer appeared in Italy Arnold of Brescia Arnold ’s
panoply, the noble champion retired to Tuscany Rome Tiber .”
On
account of the prominence of this great man,
the Baptists, among whom he labored, were dubbed “Arnoldists.” But
called them what you may they were Baptists still.
Thirteenth
Century
Jones’
History (quoted by Ray, page 373):
“The penalty
for giving food, or showing any other favor to the hated Waldenses, was death,
as for high treason. It was considered a crime worthy of death for even a
Catholic to favor one of them with shelter from a storm, a piece of bread or a
cup of cold water.*** These scenes of slaughter and devastation which had been
carried on against the Albegenses in the southern provinces of France for more
than twenty years during the former part of the thirteeth century.*** During
the said twenty years it has been computed that one million persons bearing
that name were put to death.”
Fourteenth
Century
Jones’ History:
“They fled to
one of the highest mountains of the Alps with their wives and children ***
Their inhuman invaders, whose feet were swift to shed blood, pursued them in
their flight until night came on, and slew great numbers of them before they
could reach the mountains. ***Four score of their infants deprived of life,
many of their mothers also lying dead by their sides,” etc.
Thus the
Baptists of the middle ages suffered and died for their principles.
Fifteenth
Century
Jerome of
Prague and John Huss were put to death, being burned at the stake. On account
of the prominence of Huss the Baptists were called “Hussites” by their enemies.
While the flames leaped up about his body he sang a hymn and prayed for his
persecutors.
Sixteenth
Century
Baptist Succession, page 376:
“In the early
part of the sixteenth century the most cruel persecution continued to be urged
against the Waldenses in the South of France; and in 1585 John Wiener led the
Catholic forces against the Waldenses in Provence, France, and among other
horrible cruelties, this inhuman wretch shut up about forty women in a barn
full of hay and straw, and then set it on fire; and after that, the poor
creatures, having attempted in vain to smother the fire with their clothes,
which for that end they had pulled off, betook themselves to the great window,
at which hay is commonly pitched into the barn, with an intention to leap out
from thence, but were kept in with pikes and spears, so that all of them
perished in the flames.”
Seventeenth
Century
Mosheim, page 105:
“There were
certain sects and doctors (teachers), against whom the zeal, vigilance and
severity of Catholics, Lutherans and Calvinists were united, an in opposing
whose settlement and progress these three communions, forgetting their
dissentions, joined their most vigorous counsels and endeavors. The object of
their common aversion were the Ana-Baptists.”
Eighteenth
Century
Belcher’s
History Religious Denominations, pages 161-165, tells of Baptists being
persecuted on American soil:
“Three Baptist
preachers were brought to trial for preaching. The indietment brought against
them was:’For preaching the Gospel of the Son of God,’ contrary to the
statute.”
Bloody
persecutions were endured by the Baptist in the colonies of Massachusetts
and Virginia .
Baptists, smarting under the persecutions, organized the General Association of
Virginia for the sole purpose of making a united effort to get a constitution
and statutes in the United
States guaranteeing religious liberty. They
were successful and the clause in the constitution of the United States
giving religious liberty to all was the work of Baptists. The American people
owe their liberty of conscience to the much despised and terribly persecuted
Baptists.
Cardinal
Hosious said:
“If the truth
of religion were to be judged of by the readiness and cheerfulness which a man
or any sect shows in suffering, then the opinion and persuasion of no sect can
be truer than that of the Ana-Baptists, since there has been none for these
twelve hundred years past that have been more generally punished or that have
more cheerfully and steadfastly undergone and even offered themselves to the
most cruel kind of punishment than these people.”
Note two things: Cardinal
Hosious, a Roman Catholic, testifies that the people called Ana-Baptists had
endured cruel persecution, and that they had suffered twelve hundred years,
almost the exact number of years that the prophetic woman, the symbol of the church, should stay in the wilderness.
(See Revelation 12:6-14.)
No other
people have had a wilderness history. No other people have been compelled to
hide from their persecutors for hundred
years, hence no other denomination meets the conditions surrounding the woman
of Revelation, who was to fly into the wilderness from the face of the serpent
and there be sustained for twelve hundred and sixty years – “a time, time, and
half a time.”
Baptists
have a goodly heritage. Their cause was planted by Jesus Christ, and it has
been fertilized by martyrs’ blood. Shall we, like dogs, lick the hands that
smote our fathers? Nay, verily, Baptists must remain a separate people.
CHAPTER X
The Way Traced
From America to Palestine
The Baptists of America have
direct connection with the Welsh Baptists.
The
Penepek Church of Pennsylvania come from Wales in a body in 1701.
The 1663
John Miles, with several other, come from Swansea ,
Wales ,
and they organized a church in Masschusetts. (Davis ’ History Welsh Baptists, pages 39-40)
When we
get into Wales
we find Baptists in large numbrs as far back as the year 600 A.D.
Benedict,
page 343:
“But though
the subject of baptism began now to be altered (597 A.D.), the mode of it
continued in the national church a thousand years longer, and baptism was
administered by dipping. From the coming of Austin Rome
The Baptists were “old” in Wales in A.D.
597. The Catholics had not been there and Austin
was the missionary of the Catholic Church, and his purpose was to gain these
Welsh Baptists over to Catholics. He succeeded in gaining many of them and
caused a split among them, the “old church” adhering tenaciously to their old
doctrines and practices, while those that went after Austin become Catholics. Whence came the
Catholic Church in Wales ?
From Baptists. Baptists, as we have seen in the preceding chapters, were the
first in Italy and Africa
and they were on the ground first in Wales .
In the
year 597 the Baptists had been in Wales long enough to have at least one
college and one association.
Benedict,
page 344:
“They also
give the names of Faganus, Damicanus, Alban, Aaron, Julius, Gildas, Dyfrig,
Dynawt, Tailo, Padran, Pawlin, Daniel Dewi or David, as noted Baptist ministers
in the time of Austin’s visit and the Dynawt was president of the college or
monastery of Banor at that time and was chief speaker in a conference or
association of Welsh ministers or messengers, who met the famous Roman reformer
and had a debate with him on baptism.”
On the same page Benedict says
that the “Welsh Baptists have the fullest confidence that their sentiments have
always lived in their mountainous retreats, from the apostolic age to the
present time.”
Hear
Benedict again: “Welsh Baptists contend that Baptist principles were maintained
in the recesses of their mountainous principality all along through the dark
reign of popery.” (Page 344)
Between
our time and the years 579-600 A.D. we have the Hill Cliff Church, which was
beyond reasonable doubt organized A.D. 600. While there was no record kept by
the church because of their persecutors, there are records made in stone in the
grave yard by, and the foundation of an ancient church with a baptistery was
unearthed a few years ago, showing that far beyond the written records this
church has lived. There stands the old church. When did it begin? The man who
says it is of modern origin, let him prove it. The presumption is always in
favor of existing institutions. There stands the church, and its origin is hid
in the remote depth of antiquity.
This
takes us back beyond the time when there was such a thing as the Roman Catholic
Church and the origin of the Welsh Christians still unaccounted for.
“We have every
reason to believe that Welsh Baptists had their associations, and that Dyfrig,
Illtyd, and Dynawt were leading men among them long before Austin’s attempt to
convert them to popery***about the year A.D. 600.”
The
origin of the Welsh Baptists is accounted for by Davis
in his history, page 6, as follows: “In A.D. 63, while Paul was a prisoner at Rome , a Welsh lady and her husband, whose name was Pudens,
visiting in Rome ,
were converted under Paul’s preaching. They were refered to in Acts 28:30 (“And
Paul dwelt two whole years in his own hired house, and received all that came
in unto him”) and 2 Timothy 4:21 (“Do thy diligence to come before winter.
Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the
brethren.”). These people carried the gospel into Wales .’”
Thus, by
the Welsh route, we find Baptists go back to the Apostle Paul.
These
Welsh Baptists have always been Missionary Baptists.
“Every
minister was both a pastor and a missionary.”
Kenworthy’s History, Hill Cliff, p. 46 (1653):
“Mr. Tillman,
also at this time was solemnly commended to the grace of God (like Paul when he
left Antioch ) in proceeding to Cheshire
The Ana-Baptist Route
As we
have seen in the preceding chapters, Baptists have been called by various
names, such as Montanists, Novatians, Donatists, Paulicians, Albigenses,
Petro-Brusians, Waldenses, Ana-Baptists, Hussites, Arnoldites, etc. These names
were not assumed by themselves, but were put upon them by their enemies. They
have not cared so much about names as they have about doctrines and practices.
In this
Ana-Baptist route, the different periods of Baptist history shall be called
links, and thus link by link a chain of Baptist history shall be formed from
the Apostolic time to the present.
FIRST
LINK – The Apostolic age continued through the first century.
SECOND
LINK – Baptists were called Montanists in the second century (See Armitage,
page 177; Kurtz, Vol. I, page 131)
THIRD
LINK – Baptists were called Novatians in the third and fourth centuries and
Robinson’s Ecclesiastical Researches, page 126, says; “A succession of them
continued until the reformation.”
FOURTH
LINK – Baptists were called Donatists in the later part of the fourth and in
the fifth and sixth centuries. (Armitage, pages 200-201; Kurtz’s History, Vol.
II, p. 46; Schaff, Vol. I. p. 336.)
FIFTH
LINK – Baptists were called Paulicians in the seventh, eighth and ninth
centuries. (Mosheim, Century 8, part 2, Sec. I; Hase History, p. 159; Benedict,
p. 12; Kurtz’s History, Vol. I, p. 271.)
SIXTH
LINK – Baptists were called Albigenses in the tenth, eleventh, twelfth and
thirteenth centuries. (Mosheim, Century 11, part 2, chapter 3, verse 2;
Encyclopedia Britannica, Article Albigenses.)
SEVENTH
LINK – Baptists were called Petro-Brusians in the latter part of the thirteenth
and in the fourteenth century. (Kurtz’s History, Vol. I, page 456.)
EIGHTH
LINK – Baptists were called Waldenses from the fourteenth century to the
reformation. (Armitage, pp. 302-303; Robinson’s Eccl. Researches, p. 449;
Jones’ History, p. 335.)
NINTH
LINK – Baptists were called Ana-Baptists during the reformation and for over a
hundred years thereafter, through a period embracing the fifteenth, sixteenth
and seventeenth and a goodly part of the eighteenth centuries. They published a
Confession of Faith in A.D. 1527. (See Armitage, p. 949.)
TENTH
LINK – Modern Baptists. Mosheim, Century 16, part 2, chapter 3, section 2:
“Before the
rise of Luther and Calvin there lay concealed in almost all the countries of Europe persons who adhered tenaciously to the principles
of the Dutch Baptists.”
Mosheim, Century 16, section 3, chaper 3:
“It may be
observed that they are not entirely mistaken when they (the Ana-Baptists) boast
of their descent from the Waldenses and the Petro-Brusians.”
New Royal Encyclopedia;
“They appear
supported by history in considerting themselves the descendants of the
Waldenses.”
Robinson’s Eccl. Researches, pp. 126,127:
“When penal
laws obliged them (the Baptists) to lurk in corners and worship God in private,
they were distinguished by a variety of names, and a succession of them
continued until the Reformation.”
A fitting
close to this chapter will be the testimony of two learned Peo-Baptists
historians, Drs. Ypeij, professor of theology at Granigen, and J.J. Dermont,
chaplain to the king of the Netherlands .
These learned gentlemen were appointed to write a history of the Duthch Reform
Church
“We have now
seen that the Baptists, who were formerly called Ana-Baptists, and in later
times Mennonites, were the original Waldenses, and who long in the history of
the church, received the honor of that origin. On this account the Baptists may
be considered as the only Christian community which has stood since the days of
the Apostles, and as a Christian society which has preserved pure the doctrines
of the gospel through all ages. *** And at the same time goes to refute the
erroneous notion of the Catholics that their communion is the most ancient.”
The aforementioned book was
published in Breda ,
A.D. 1819.
Space
forbids the author running a line of church succession through the ages,
beginning in America
and running back to the Apostle John, but sufficient has been presented to
convince any who are willing to be convinced by testimony.
Baptists
are the only people who have had unbroken continuity through the centuries to
the apostolic times.
CHAPTER XI
The Historical
Way Attested by Scholars
Alexander
Campbell:
“From the
apostolic age to the present time the sentiments of Baptists and their practice
of baptism have had a continued chain of advocates, and public monuments of their
existence in every century can be produced.” (Campbell – McCalla debate, p.
378, in 1824.)
“The Baptist
denomination in all ages and in all countries has been, as a body, the constant
asserters of the rights of man and the liberty of conscience.” (Campbell on
Baptism, p. 409, in 1851.)
John
Clark Ridpath:
“I should not
readily admit that there was a Baptist church as far back as A.D. 100, though
without doubt there were Baptists then, as all Christians were then Baptists.”
(See Baptist Church Perpetuity, p. 50)
Ridpath was a professor of history in DuPaw University
Benjamin Franklin:
“If popery was
born too late, or too young, to b the true church, what shall be said of those
communions born in the past three centuries? They are all too young by largely
more than a thousand years. No church that has come into existence since the
death of the apostles can be the Church of the Living God.” (Living Pulpit, p.
348.)
Theodore Beza:
“As for the
Waldenses, I may be permitted to call them the very seed of the Christian
church, since they are those that have been upheld, as is absolutely manifest,
by the wonderful providence, so that neither those endless storms and tempests
by which the whole Christian world has been shaken for so many succeeding ages,
and the Western part at length so miserably oppressed by the bishop of Rome,
falsely so-called, nor those horrible persecutions which have been expressly
raised against them, were ever able so far to prevail as to make them bend, or
yield a voluntary subjection to the Roman tyranny and idolatry.” (Jones
History, p. 353.)
Beza was
a Presbyterian and the successor of John Calvin. Such testimony ought to have
weight.
Oliver
Cromwell. Speaking of Waldenses, he says:
“Next to the
help of God, it seems to devolve on you to provide that the most ancient stock
of pure religion may not be destroyed in this remnant of its ancient
professors.” (Jones History, p. 530.)
Oliver
Cromwell was dictator of England ,
and he calles the Waldenses “the most ancient stock of pure religion.”
Dr.
D’Anvers:
“In the
preface to the French Bible, and the first that ever was printed, they say that
they have always had the full enjoyment of the heavenly truth contained in the
Holy Scriptures ever since they were enriched with the same by the apostles
themselves having in manuscripts, preserved the entire Bible, in their native tongues,
from generation to generation.” (D’Anvers on Baptism, p. 341.)
The French Bible was a Waldenses
publication. In the preface they lay claim to having come from the apostles and
of having preserved the entire Bible in manuscripts. So the Catholic boast that
they alone preserved the Bible is found to be false. Baptists preserved the
entire Bible during the awful period of darkness known as the Dark Ages.
PART III
The Present
Way
The
Master has not changed His method of work. If He has, it is certain that He has
not notified His servants of it, and until he gives notice of a change of
methods Baptists should continue to work by the methods revealed in the
Scriptures.
The
Scriptures are yet, as in the olden times, the only and all sufficient rule of
faith and practice. Let us walk by that rule – “to the law and to the
testimony.” The following pages shall briefly set forth the New Testament way
of meeting present conditions.
CHAPTER XII
The Way To
Organize Churches
The
Scriptures teach that the disciples should statedly assemble themselves
together. In commanding them to “not forsake the assembling of themselves
together” (Hebrews 10:25), nothing less is meant than the disciples should
habitually and regularly assemble for worship. An assembly of baptized
believers is a church. A correct translation of the Greek work “ecclesia,”
which is the original for the word “church” in the New Testament, would be
“assembly” or “congregation.” This is seen in the “seven churches
(congregations) of Asia ,” etc.
It is
eminently proper for a congregation, as well as an individual, to ‘give a
reason of the hope that is in them with meekness and fear.” (1 Peter 3:15) This
reason concerning the hope that is in them may be stated orally or it may be
written. If written it is what is commonly called a Confession or Declaration
of Faith. It surely is right for a church to tell the world what it believes
the Bible to teach. Preachers do that every time they preach. Authors do that
every time they write a book on religious topics, and why not a church of
Christ do the same in writing concerning the things most certainly believed by
its membership? Such declarations are not law of the Lord to mean. The Baptist
creed is the Bible, but what they understand this creed to teach they express
in their Confession of Faith. To object to such a declaration of doctrine is
puerile. To fail to publish such a confession is to have the world in doubt
concerning what we believe.
The first
step necessary in the organization of a new congregation or church is for as
many as three baptized disciples to agree to meet statedly for worship, for
mutual edification and united effort for the evangelization of the world. The
object of a church is two-ford, viz., that the membership may be mutually helpful
to one another and to work for God’s glory in the evangelization of the world.
The
agreement to meet regularly for worship and work is commonly called a “Church
Covenant.” The word “covenant” means agreement. This covenant should be in
writing, lest some misunderstand the terms. When this covenant has been entered
into the church is fully organized. This covenant is the organization.
After the
organization has been perfected by the members entering into a covenant with
each other, the church (which is just as much as a church now as it will ever
be) may elect officers. A pastor should be elected, and if possible, deacons.
Since it is proper that a record should be kept of the doings of the church, a
clerk may be elected to commit to writing the business transactions of the
congregation.
In order
to be known as a Baptist church a published Declaration of Faith should be
spread on the minutes and made known to the public. If there is no Confession
or Declaration of Faith already written that exactly expresses the doctrine of
the newly organized church, let a committee be appointed to write a Declaration
such as will express the doctrinal views of the new congregation.
It is not
necessary, but it is customary, for a council of brethren from neighboring churches,
to be called to assist in the organization of new churches. Usually this is
best, since there is less liability to error when wise brethren are present
with their council.
After
organization, it is customary for the church to petition for membership in some
association of churches. This is done by writing a letter, giving their
Declaration of Faith and other matters of interest, such as the number of
members, the name of the pastor and for missions. Messenger should be elected
to bear this letter to the association, which letter is kept by the messengers
until petitionary letters are called for, and the bearer of the letter will
then go forward and present the letter to the clerk of the association.
CHAPTER XIII
The Way
Churches May Associate
There is no Scriptural way by
which churches may combine, but they may associate as equals. This associating
does not consist in meeting at a given place, but the churches associate in the
work. They may elect messengers but these messengers are not the association.
These messengers represent the churches – the churches themselves constituting
the association. The association, properly speaking, never meets. Only the
messengers, from the churches composing the association, meet and while it is
common it is not proper to speak of the meeting of the messengers as being the
association. These messengers are nothing more nor less than a joint committee
appointed by the churches for the purpose of consulting about the work which
the Master commissioned each of them to do.
Since the
commission was given to the congregation as such, it follows that the
congregation as such are the units in all associate or cooperative work. They
must, therefore, work together on terms of perfect equality. The large church
or the rich is only a church and should have no special privileges on account
of its size or wealth. Hence the numerical and financial basis of
representation in associations or conventions are equally wrong. If the Lord
gave the commission to individuals, the number of individuals should, of
course, determine the number of messengers sent, or if the commission were
given to churches according to their wealth, then the amount of money given
should determine the number of messengers. But if the Lord give the commission
to the church, as such, it follows that an equal number of messengers should be
sent from all the churches associating. There is no need of rehearsing the
Scriptural arguments proving the commission was given to the churches, as such,
for that ground has been fully canvassed in the preceding pages.
To
contend logically for the convention system of cooperation one must contend
that the commission was given to individuals. To argue for the association
system of work one must contend that the commission was given to the churches
as such. The whole matter rest right here.
What is
called the association is not an organization in the common acceptance of the
term at all. It is only an intelligent working together of independent
organization. It is only associated work – working at the same thing as the
same time and the same way, but working as individual churches, independent and
free. Beyond this they cannot go without violating the law of the Master, who
told the individual church, as such, to “go teach all nations, baptizing them,”
etc. (Matthew 28:19,20)
That
churches did associate in the Master’s work in apostolic times is seen in 2
Corinthians 8:19-23. Here was a joint work of the churches through
“messengers,” a joint committee. “Whether any do enquire of Titus, he is my
partner and fellow-helper concerning you: or our brethren be enquired of, they
are the messengers of the churches, and the glory of Christ.”
Certainly
the churches may elect messengers to carry on cooperative work, but they may
not do it except on terms of perfect equality, and the churches as such must
engage in the work.
CHAPTER XIV
The Way of
Church Letters, Ordinations, Marriages, Funerals, Etc. Form of Church Letter of
Dismission
A church letter of dismission is
only a recommendation of the member holding the letter. The letter of
recommendation is of no value beyond the fact that it is a recommendation of
the person holding the letter. That being the case, the letter should state the
facts so that any other church to which he may apply for membership, may know
the character of the person applying. The person getting the letter retains
membership in the church giving the letter until he becomes a member of another
church. Getting a letter does not put the one holding the letter out of the
church.
Another
church is not bound to receive a member because he comes with a letter. A
letter is only a recommendation and is in no sense a transfer.
Where a
person is well known to a church, of which he wishes to become a member, there
is no necessity for a church letter. The church knowing him well, it does not
need a recommendation of him. But, as a matter of courtesy toward the church of
which a person is a member, it would be altogether right for him to ask for a
letter before uniting with another church.
A common
form of church letter is as follows:
This is
to certify that John Smith is a member of the ______ church in good standing.
At his own request he is hereby dismissed from us to unite with any other
church of the same faith and order. His membership with us will cease when he
shall have united with another church of the same faith and order.
Done by order of the church in conference.
Jan________, 20___.
JOHN JONES, Church Clerk.
When it
is known what church a person wished to join the letter may be written directly
to the church. The following is a good form:
The
Baptist church at______________ to her sister church at _______________.
Dear
Brethren: This certifies that John Smith is a member with us in good standing
and at his own request is hereby dismissed from us to unite with you. When he
shall have been received by you, his connection with us will cease.
Done by order of the church,
JOHN JONES, Church Clerk.
Ordaining
Preachers
The method of ordaining
preachers is to invite a council of preachers – a presbytery – and the church
through this council examines the candidate for ordination concerning his call
and qualifications for the gospel ministry. After a careful and prayerful
examination, which would fittingly be accompanied by fasting, if the notified.
Then the church, by vote, receives or rejects the report of the presbytery, as
it may choose, the entire responsibility for the ordination being in the
church. If the church accepts the report of the
presbytery, the ordination follows, which consists in prayer and the
laying on of the hands of the presbytery.
Form of
Ordination Certificate
“This is to certify that Brother
_____________ was ordained to the work of the Gospel Ministry by prayer and the
laying on of hands by the Presbytery, upon the authority of the church at
__________, on Nov______, 19____. The names of the elders comprising the
Presbytery are _____________, _____________,_____________,_____________. After
a careful examination this Presbytery recommended his ordination.
“Our
beloved brother, the bearer of this paper, has therefore, the entire
approbation of the Presbytery recommending his ordination and of the church
which ordained him, and is commended to the churches everywhere as being worthy
and qualified for the work to which the Lord has called him.
(Signed)
“ELD. JOHN JOHNSON, Moderator.
“F. H. HOLMAN, Clerk.”
Marriages
While marriage is a civil
contract, made so by the laws of the land, it has become customary for
preachers to perform the marriage ceremony. The matter of uniting a man and
woman as husband and wife is a serious and solemn affair and should not be
entered into lightly. A preacher should never perform a marriage ceremony where
either party has been divorced, unless it be that the cause of the divorce was
fornication or adultery. That should constantly be borne in mind. Preachers
should put the ban of their disapproval on all divorces, except for the one
Scriptural ground for divorce. (Matthew 5:31, 32.)
The
author, in the year 1900, compose a marriage ceremony which he uses at all
weddings.
Marriage
Ceremony
God in His goodness saw that it was not good for man
to be alone, and for this reason He created a helpmeet for him. Thus we have
Divine authority for the sacred rite of matrimony.
Please
join your hands,
(The
contracting parties then join hands.)
Today
we stand before an altar which God Himself erected amidst the purity of Paradise , envisioned by the perfumed of flowers,
surrounded by angelic hosts and kissed into radiant beauty by the golden beams
of youthful morn. This teaches that the purest state is that of marriage.
Paradise
was lost, but there remains of it this altar, which has come down to us through
the vicissitudes of time, undisturbed by the horrors of war nor forgotten in
times of peace, a relic of primeval beauty with God’s smiles resting upon it.
Mr._______,
do you chose this woman to be your lawful and wedded wife, to love, cherish,
support, and comfort her through life, cleaving to her, and to her only, until
parted by death?
Answer:
I do.
Miss_______,
(or Mrs. If a widow) do you accept this man to be your lawful and wedded
husband, to love, cherish, comfort and help through life, cleaving to him, and
to him only, until parted by death?
Answer:
I do.
Then
by the authority invested in me, as a minister of the Gospel, I pronounce you
husband and wife, hence forth in interest and destiny one, to dwell together in
the sacredness of wedded love until the last golden sunset of life’s journey,
never to be separated until the last evening’s deepening shadow, death.
Let
us pray.
Then
follows such a prayer as the preacher may hav to his heart to offer for the
newly united pair.
Funerals
By
all means avoid display at a funeral. A suitable Scripture to read is the
fifteenth chapter of 1 Corinthians. This read, with brief comment and prayer,
is enough religious exercises.
In
commenting on the life of the deceased, be careful not to make an impression
that the wicked man has gone to heaven, and do not try to conceal the fact that
even the best of Christians have their faults and that at best only the grace
of God can save the soul.
A
word of warning to sinners is always in order at a funeral. Call their
attention to the certainty of death and of judgment. Urge them to prepare for
the next world.
There
should never be any ceremony at the grave beyond the singing of a hymn and
prayer. To hold the people in the hot sun or in the cold wind or on the damp
ground for a great length of time is wrong. We greatly need reform in funerals
at this point.
When
death has entered a home it gives a good opportunity for the preacher to win
the unconverted in the family to Christ, and a minister is wise if he uses this
opportunity.
Doctrinal Statement of the AMERICAN BAPTIST ASSOCIATION.
We,
your committee on the statement of our doctrinal belief, would respectfully
submit the following and recommend:
That
this body reaffirm its acceptance of the New Hampshire confession of faith; so
long as held by our American Baptist people, and it be printed in full in the
minutes of this session.
And
we would further recommend that in explanation of said Articles of Faith and in
view of the attacks being made by the advocates of modern science, falsely
so-called, on certain fundamentals of the revealed truth, do most positively
emphasize our adherence to the following:
1.
We believe in the infallible verbal inspiration of the whole Bible. 2 Timothy
3:16.
2.
The Triune God. Matthew 28:19.
3.
The Genesis Account of Creation.
4.
The virgin birth of Jesus Christ. Matthew 1:20.
5.
The deity of Jesus Christ.
6.
His crucifixion and suffering as vicarious and substitutionary.
7.
The bodily resurrection and ascension of Christ and the bodily resurrection of
His saints. 1 Corinthians 15th chapter.
8.
The second coming of Christ, personal and bodily, as the crowning event of this
Gentile age Acts 1:11.
9.
The Bible doctrine of eternal punishment of the finally impenitent. Matthew 25:
46.
10.
We also hold in common what real Baptists have ever held. That the great
commission was given to the churches only. That in kingdom activities, the
church is the unit, and the only unit that the churches have, and equal
authority and responsibility should be met by them according to their several
abilities.
11.
That all cooperative bodies such as Associations, Conventions and their Board
or Committees, etc., etc. are, and properly should be, the servants of the
churches.
12.
We believe that the great commission teaches that there has been a succession
of missionary Baptist churches from the days of Christ down to this day.”
H.B. Pender, G.W. Crawford,
J.H. Boyet, W.A. Jarrell, J.L.
Brown,
J.M. Stone, C.E. Smith, D.C.
Dove,
W.A. Crutchfield.
Respectfully submitted.
DECLARATION OF FAITH
I. Of the Scriptures
We believe that the Holy Bible was written by men
divinely inspired, and is a perfect treasure of heavenly instruction; (2
Timothy 3:16,17) that it has God for its author, salvation for its end (2
Timothy 3:15), and truth without any mixture of error for its matter; (Proverbs
30:5,6) that it reveals the principles by which God will judge us; (Romans
2:12; John 12:47,48) and therefore is, and shall remain to the end of the world,
the true center of Christian union (Philippians 3:16), and the supreme standard
by which all human conduct, creeds and opinions should be tried (1 John 4:1;
Isaiah 8:20).
II. Of the True God
We believe that
there is one, and only one living and true God, an infinite, intelligent
Spirit, whose name is YAHWEH, the Maker and Supreme Ruler of heaven and earth;
(John 4:24; Psalm 147:5; 83:18; Hebrews 3:4; Romans 1:20; Jeremiah 10:10)
inexpressibly glorious in holiness, (Exodus 15:11) and worthy of all possible honor,
confidence, and love; (Mark 12:30; Revelation 4:11) that in the (Matthew 28:19;
John 15:16 ) equal in every
divine perfection (John 10:30 ),
and executing distinct but harmonious offices in the great work of redemption
(Ephesians 2:18 ; 2
Corinthians 13:14 ).
III. Of the Fall of Man
We believe that
man was created in holiness, under the law of his Maker (Genesis 1:27,31;
Ecclesiastes 7:29); but by voluntary transgression fell from that holy and
happy state (Genesis 3:6-24; Romans 5:12); in consequence of which all mankind
are now sinners (Romans 5:19: John 3:6; Psalm 51:5); not by constraint but
choice (Isaiah 53:6; Genesis 6:12; Romans 3:9-18); being by nature utterly void
of that holiness required by the law of God, positively inclined to evil; and therefore
under just condemnation to eternal ruin (Ephesians 2:13; Romans 1:18, 31;
2:1-16); without defense or excuse (Ezekiel 18:19,20; Romans 1:20;3:19).
IV. Of the Way of Salvation
We believe that
the salvation of sinners is wholly of grace (Ephesians 2:5; 1 John 4:10);
through the Mediatorial office of the Son of God (John 3:16; 1:1-14); who by
the appointment of the Father, freely took upon Him our nature, yet without sin
(Philippians 2:6,7; Hebrews 2:9,14); honored the divine law by His personal obedience
(Isaiah 42:21; Philippians 2:8); and by His death made a full atonement for our
sins (Isaiah 53:4,5; Matthew 20:28; Romans 4:25); that having risen from the
dead, He is now enthroned in heaven (Hebrews 1:3-8; Colossians 3:14) and united
in His wonderful person the tenderest sympathies with divine perfections, He is
every way qualified to be a suitable, a compassionate, and an all-sufficient
Saviour (Hebrews 7:25,26; Colossians 2:9; Hebrews 2:18).
V. Of Justification
We believe that
the great gospel blessing which Christ (John 1:16; Ephesians 3:8); secures to
such as believe in Him is justification
(Acts 13:39; Romans 8:1); that justification includes the pardon of sin
(Romans 5:9); and the promise of eternal life on principles of righteousness
(Romans 5:17; Titus 3:5,6) that it is bestowed, not in consideration of any
works of righteousness which we have done, but solely through faith in the
Redeemer’s blood (Romans 4:4,5); by virtue of which faith His perfect
righteousness is freely imputed to us of God (Romans 5:19; 3:24-28); that it
brings us into a state of most blessing needful for time and eternity (Romans
5:1-3,11; Matthew 6:33).
VI. Of the Freeness of Salvation
We believe that
the blessings of salvation are made free to all by the Gospel of Christ (Isaiah
55:1; Revelation 22:17); that it is the immediate duty of all to accept them by
a cordial penitent and obedient faith (Romans 16:26; Mark 1:15; Romans
1:15-17); and that nothing prevents the salvation of the greatest sinner on
earth, but his own inherent depravity and voluntary rejection of the gospel of
Christ (John 5:40; Romans 9:32); which rejection involves him in an aggravated
condemnation (John 3:19; Matthew 11:20).
VII. Of Grace in Regeneration
We believe that in
order to be saved, sinners must be regenerated, or born again (John 3:3,6,7);
that regeneration consists in the giving a holy disposition to the mind (2
Corinthians 5:17; Ezekiel 36:26; Romans 2:28,29); that it is effected in a
manner above our comprehension by the power of the Holy Spirit, in connection
with divine truth (John 3:8; 1:13; James 1:16-18); so as to secure our
voluntary obedience to the Gospel of Christ (1 Peter 1:22-25; 1 John 5:1;
Ephesians 4:20-24); and that its proper evidence appears in the holy fruits of
repentance and faith, and newness of life (Ephesians 5:9; Romans 8:9; Galatians
5:16-23; Ephesians 3:14-21).
VIII. Of Repentance and Faith
We believe that
repentance and faith are sacred duties and also inseparable graces, wrought in
our souls in regeneration (Mark 1:15; Acts 11:18; Ephesians 2:8; 1 John 5:1);
whereby being deeply convinced of our guilt, danger, and helplessness, and of
the way of salvation by Christ (John 16:8; Acts 2:37,38; 16:30,31) we turn to
God with unfeigned contrition, confession, and supplication for mercy (Luke
18:13; James 4:7-10); at the sane time heartily receiving the Lord Jesus Christ
as our Prophet, Priest, and King, and relying on Him alone as the only and
all-sufficient Saviour (Roman 10:9-13; Acts 3:22,23; Hebrews 1:8).
IX. Of God’s Purpose of Grace
We believe that
election is the eternal purpose of God, according to which He graciously
regenerates, sanctifies, and saves sinners (2 Timothy 1:8,9; Ephesians 1:3-14;
Romans 11:5,6); that being perfectly consistent with the free agency of man, it
comprehends all the means in connection with the end (2 Thessalonians 2:13,14;
Acts 13:48; John 10:16); That it is a most glorious display of God’s sovereign
goodness, being infinitely free, wise, holy and unchangeable (Exodus 33:18,19;
Matthew 20:15; Ephesians 1:11; Romans 9:23,24; 11:28-36) that it utterly
excludes boasting and promotes humility, love, prayer, praise, trust in God,
and active imitation of His Free mercy (1 Corinthians 4:7; 1:26-31; Colossians
3:12); that it encourages the use of means in the highest degree (2 Timothy
2:10; 1 Corinthians 9:2; Romans 8:28-30; John 6:37-40); that it may be
ascertained by its effects in all who truly believe the Gospel of Christ (1
Thessalonians 1:4-10); that it is the foundation of Christian assurance (Romans
8:28 -31; 11:29 ); and that to ascertain it with regard
to ourselves demands and deserves the utmost diligence (2 Peter 1:10 ,11; Philippians 3:12 ).
X. Of Sanctification
We believe that
sanctification is the process by which, according to the will of God, we are
made partakers of His holiness; (1 Thessalonians 4:3; 5:23; 2 Corinthians 7:1);
that it is a progressive work (Proverbs 4:18; 2 Peter 1:5-8; Philippians
3:12-16) that it is begun in regeneration (John 2:29; Romans 8:5; Philippians
1:9-11); and 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 (Philippians 2:12,13; Ephesians 4:11,12;
1 Peter 2:2).
XI. Of the Perseverance of Saints
We believe that
such only are real believers as endure unto the end (John 8:31; 1 John 2:27,28;
3:9); that their persevering attachment to Christ is the grand mark which
distinguishes them from superficial professions (1 John 2:19; Matthew 13:20,21)
that a special providence watches over their welfare (Romans 8:28; Matthew
6:30-33) and that they are kept by the power of God through faith unto
salvation (Philippians 1:6; 2:12,13; Jude 24,25).
XII. Of the Harmony of the Law and the
Gospel
We believe that
the law of God is the eternal and unchangeable rule of His moral government
(Romans 3:31; Matthew 5:17; Luke 16:17); that it is holy, just, and good (Romans
7:12,14,33; Galatians 3:21); and that the inability which the Scriptures
ascribe to fallen men to fulfill its precepts, arises entirely from their love
of sin (Romans 8:7,8; Jeremiah 13:23); to deliver from which, and to restore
them through a Mediator to unfeigned obedience to the holy law, is one great
end of the Gospel of Christ, and of the means of grace connected with the
establishment of the visible church (Romans 8:2,4; 10:4; Jude 20,21; Matthew
16:17,18).
XIII. Of a Gospel Church
We believe that a
visible church of Christ is a congregation of baptized believers (1 Corinthians
1:1-13; Matthew 18:17; Acts 5:11; 8:1); associated by covenant in the faith and
fellowship of the Gospel of Christ (Acts 2:14-42,47; 2 Corinthians 8:5; 1
Corinthians 5:12,13); observing the ordinances of Christ (1 Corinthians
11:2,23; 2 Thessalonians 3:6; Romans 16:17-20); governed by His laws (Matthew
28:20; John 14:15,21; 1 John 4:21) and exercising the gifts, rights, and
privileges invested in them by His word (Ephesians 4:7; 1 Corinthians 14:12;
Philippians 1:27); that its only Scriptural officers are bishops or pastors or
elders and deacons; (Philippians 1:1; Acts 14:23; 1 Timothy 3) whose
qualifications, claims, and duties are defined in the Epistles of Timothy and
Titus.
XIV. Of Baptism and the Lord’s Supper
We believe that
Christian baptism is the immersion in water of a believer (Acts 8:36-39;
Matthew 3:5,6; John 3:22,23); into the name of the Father, and Son, and Holy
Spirit (Matthew 28:19; Acts 10:47,48); to show forth in a solemn and beautiful
emblem our faith in the crucified, buried, and risen Saviour with its effect,
in our death to sin and resurrection to a new life (Romans 6:4; Colossians
2:12); that it is a prerequisite to the privilege of a church relation; and to
the Lord’s Supper, (Acts 2:41,42; Matthew 28:19,20); in which the members of
the church by the sacred use of bread and wine, are to commemorate together the
dying love of Christ (1 Corinthians 11:26; Matthew 26:26-29) preceded always by
solemn self-examination (1 Corinthians 11:28; 5:1,8).
XV. Of the Lord’s Day
We believe that
the first day of the week is the Lord’s Day (Acts 20:7; Colossians 2:16,17;
John 20:19; 1 Corinthians 16:1,2); and is to be kept sacred to religious
purposes (Exodus 20:8; Revelation 1:10; Psalm 118:24) by abstaining from all
secular labor and sinful recreations (Isaiah 58:13,14; 56:2-8) by the devout
observance of all the means of grace, both private (Psalm 118:15) and public
(Hebrews 10:24,25; Acts 11:26; 13:44); and by preparation for that rest that
remaineth for the people of God (Hebrews 4:3-11).
XVI. Of Civil Government
We believe that civil government is of divine appointment
for the interest and good order of human society (Romans 13:1-7; Deuteronomy
16:18; 2 Samuel 23:3); and that magistrates are to be prayed for,
conscientiously honored, and obeyed (Matthew 22:21; Titus 3:1; 1 Peter 2:13; 1
Timothy 2:1-8); except only in things opposed to the will of our Lord Jesus
Christ, (Acts 5:29; Matthew 10:28; Daniel 3:15-18; 6:7-10) who is the only Lord
of the conscience, and the Prince of the kings of the earth (Matthew 23:10;
Romans 14:4; Revelation 19:16; Psalm 72:11).
XVII. Of the Righteous and the Wicked
We believe that there is a radical and essential
difference between the righteous and the wicked (Malachi 3:18; Proverb 12:26;
Romans 6:16) that such only as through faith are justified in the name of the
Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in His
esteem (Romans 1:17; 7:6; 6:18-22; 1 John 2:29; 3:7); while all such as
continue in impenitence and unbelief are in His sight wicked, and under the
curse (1 John 5:19; Galatians 3:10; John 3:36); and this distinction holds
among men both in and after death (Proverb 14:32; 10:24; Luke 16:25; John
8:21-24).
XVIII. Of the World to Come
We believe that
the end of the world is approaching (1 Peter 4:7; 1 Corinthians 7:29-31;
Hebrews 1:10-12; Matthew 24:35); that in the last days Christ will appear in
the heavens (Acts 1:11; Revelation 1:7; Hebrews 9:28; 1 Thessalonians 4:13-18;
5:1-11); that at His coming and dead saints will be raised from their graves,
and the living believers caught up with them to meet the Lord in the air (1
Thessalonians 4:16-17; 1 Corinthians 15:51-53); that the saints will be judged
for rewards according to their works (2 Corinthians 5:10; 1 Corinthians
3:11-15); that Christ will descend to the earth with His saints, personally and
bodily (Jude 14; Zechariah 14:4; Acts 1:11); that Christ will reign over the
earth in peace for one thousand years (Isaiah 2:1-4; 65:18-25; Revelation
20:1-4); that at end of the thousand years the wicked dead shall be raised and
forever consigned to the “lake of fire” (Revelation 20:5, 11-15); that the
righteous shall enter into eternal joy with the Lord (Revelation 7:15-17;
22:1-7); that these judgments will fix forever the final state of men in heaven
or hell, on principles of righteousness (Romans 3:5-6; 2 Thessalonians 1:6-12;
Hebrews 6:1-2; Romans 2:2-16).
CHURCH COVENANT
On the
profession of our faith, having been baptized in the name of the Father, and of
the Son, and of the Holy Ghost, we do now, most solemnly and joyfully enter
into covenant with one another as one body in Christ.
We
engage, therefore, by the aid of the Holy Spirit, to walk together in Christian
love; to strive for the advancement of this church in knowledge, holiness and
comfort; to promote its prosperity and spirituality; to sustain its worship,
ordinance, discipline and doctrines; to contribute cheerfully and regularly to
the support of the ministry, the expenses of the church, the relief of the
poor, and the spread of the gospel throughout the world by methods in harmony
with Acts 11:22; 13:1-4; 14:25-28..
We
also engage to maintain family and secret devotions; to religiously train our
children; to seek the salvation of the unsaved about us; to walk circumspectly
in the world; to be just in our dealings, faithful in our engagements, and
exemplary in our deportment; to avoid all tattling, backbiting, and excessive
anger; to abstain from the sale and use of intoxicating drinks as beverage, and
to be zealous in our efforts to advance the kingdom of our Savior.
We
further engage to watch over one another in brotherly love; to remember each
other in prayer; to aid each other in sickness and distress; to cultivate
Christian sympathy in feeling and courtesy in speech; to be slow to take
offense, but always ready for reconciliation, and mindful of the rules of our
Savior to secure it without delay.
We
moreover engage that when we remove from this place we will, as soon as
possible, unite with some other church of like faith and order, where we can
carry our the spirit of this covenant and the principles of God’s Word.
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