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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..65a05d3 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #61084 (https://www.gutenberg.org/ebooks/61084) diff --git a/old/61084-0.txt b/old/61084-0.txt deleted file mode 100644 index 7a79d46..0000000 --- a/old/61084-0.txt +++ /dev/null @@ -1,4611 +0,0 @@ -The Project Gutenberg EBook of The Standard Manual for Baptist Churches, by -Edward Thurston Hiscox - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Standard Manual for Baptist Churches - -Author: Edward Thurston Hiscox - -Release Date: January 2, 2020 [EBook #61084] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK STANDARD MANUAL FOR BAPTIST CHURCHES *** - - - - -Produced by John Hagerson and Mrs. Faith Ball - - - - -+Transcriber's Notes+ - - - This book is set forth as a reference for Baptist churches to - discuss their history, organization, polity, and operations. The - book itself has a small form factor, suitable to be carried in a - suit coat pocket. - - The author's perspective is quite partisan; many arguments are - introduced in favor of his preferred methods and against - alternatives. - - Detailed information on the Transcriber's changes are listed after - the text. - -THE - -STANDARD MANUAL - -FOR - -BAPTIST CHURCHES - -_By_ - -EDWARD T. HISCOX, D.D. - -Author of -"The Baptist's Short Method," "Star Book for Ministers," -"The Star Book Series," "Pastors' Manual," etc. - -PHILADELPHIA - -THE AMERICAN BAPITST -PUBLICATION SOCIETY - -CHICAGO KANSAS CITY LOS ANGELES SEATTLE - - ------------------------------------------------------------- -Entered, according to Act of Congress, in the year 1890, by -THE AMERICAN BAPITST PUBLICATION SOCIETY -In the office of the Librarian of Congress, at Washington ------------------------------------------------------------- - -PRINTED IN U.S.A. - - -PREFACE - -It is now thirty years since the "Baptist Church Directory," prepared -by the writer, was first published. That work was designed to be -somewhat of a _consensus_ of the opinions of those best able to judge -in matters of Baptist church polity and usage, especially as to what -concerns administration and discipline. It might thus prove a help to -both pastors and members, particularly in perplexing cases liable to -arise. Thus it was hoped it might help to rectify the order and customs -of our churches through our widely extended ranks. This hope has been -realized. More than fifty thousand copies of that book have been -circulated in this country. It has also been translated, more or less -fully, into six or seven different languages by our missionaries, for -use in our missions and foreign fields. - -But many of the churches desired a smaller and less expensive manual, -which they could put into the hands of all their members. To meet this -want, sixteen years ago, the writer prepared the little "Star Book on -Baptist Church Polity," which many churches have adopted, furnishing -their members and candidates for membership with them freely. This has -had a circulation of over thirty thousand copies; and both this and the -"Directory" are in as great demand as at any previous time. - -It is something more than twenty years since the "Baptist Short -Method," by the same author was published. The purpose of this manual -was to give a concise view of those distinctive features which mark the -difference between Baptists and other denominations, especially as to -the ordinances and church order; and also to furnish the proofs by -which our position in these respects is justified. About ten thousand -copies of this book have found their way into circulation. - -The preparation of the present manual was undertaken at the request of, -and by an arrangement with the pastor, R. S. MacArthur, D.D., on behalf -of Calvary Baptist Church, New York City, for the special use of that -church. Something was desired smaller than the "Directory," and more -full than the "Star Book," embracing certain features of the "Short -Method." When completed, it was thought to be, on the whole, so much -superior to anything ever before prepared, as a manual for general use -in Baptist churches, that by mutual consent, it was decided to have it -published for general circulation, rather than confine it to the use of -a single church. - -To both ministers and members, such a manual, it is hoped, will prove a -valuable helper in the interest of church order, and of denominational -unity and prosperity. Especially for the younger members, so many -thousands of whom are yearly admitted to the fellowship of the -churches, with an unlimited franchise, while but imperfectly instructed -as to either doctrines or order, it should prove a most valuable -assistant. Concise and accurate in statement of facts, transparent in -arrangement of matters, convenient in form, and cheap in cost, pastors -will find it to their own advantage, as well as to that of their -members, to see that their churches are liberally supplied with copies. -The pastor of one of our very largest and most prosperous churches, for -whose use its preparation was undertaken, shows his estimate of its -value, and sets other pastors a wise and worthy example, by ordering in -advance of publication, _one thousand copies_ for his church. - -May the Divine blessing make this, as other works have been made, a -means of furthering good order, spiritual vitality, and efficient -service for Christ, in the churches for which it is designed. - -E. T. H. -MOUNT VERNON, N. Y. -January 24, 1890. - - -CONTENTS - -CHAPTER I -A CHRISTIAN CHURCH - -CHAPTER II -CHURCH OFFICERS - -CHAPTER III -CHURCH ORDINANCES - -CHAPTER IV -CHURCH-MEMBERSHIP - -CHAPTER V -CHURCH DISCIPLINE - -CHAPTER VI -CASES OF APPEAL - -CHAPTER VII -CHURCH BUSINESS - -CHAPTER VIII -CHRISTIAN DOCTRINE - -CHAPTER IX -OPTIONAL STANDING RESOLUTIONS - -CHAPTER X -BAPTISM CONSIDERED - -CHAPTER XI -THE LORD'S SUPPER - -CHAPTER XII -INFANT BAPTISM - -CHAPTER XIII -CHURCH GOVERNMENT - -CHAPTER XIV -CHURCH OFFICERS - -CHAPTER XV -BAPTIST HISTORY - - -+STANDARD MANUAL FOR -BAPTIST CHURCHES+ - -+CHAPTER I+ - -A CHRISTIAN CHURCH - -The word "church" is, in common language, used with large latitude of -meaning. It is applied to a building used for Christian worship, to a -congregation of Christian worshipers, to a religious establishment, to -a given form of ecclesiastical order, to the aggregate of all Christian -believers, and to a local company of Christian disciples associated in -covenant for religious purposes. The latter is its common use in the -New Testament. - -The Greek word _ekklesia,_ rendered "church," is derived from a word -meaning "called out," and is used to indicate a company called out from -a larger and more general assembly or concourse of people. In the free -Greek cities, it designated a company of persons possessed of the -rights of citizenship, and charged with certain important functions of -administration in public affairs, summoned, or called out, from the -common mass of the people. In the New Testament, the _ekklesia_ is a -company of persons called out and separated from the common multitude -by a Divine calling, chosen to be saints, invested with the privileges, -and charged with the duties of citizenship in the kingdom of Christ. - -A Christian Church, therefore, according to the New Testament idea, is -a company of persons Divinely called and separated from the world, -baptized on a profession of their faith in Christ, united in covenant -for worship and Christian service, under the supreme authority of -Christ, whose Word is their only law and rule of life in all matters of -religious faith and practice. - -Some Christian denominations include all their congregations in one -comprehensive society, or ecclesiastical system, under some central -authority, which legislates for and controls the whole. This -comprehensive society they call the church. Thus we speak of the Roman -Catholic Church, the Episcopal Church, the Presbyterian Church--where -the word "church" stands for the aggregate of all their local -societies. With Baptists it is different. They speak of Baptist -churches, but not of the Baptist Church, when the entire denomination -is meant. The Baptist Church would mean some one local congregation of -baptized believers. - -Thus was it in Apostolic times. There was "the church in Jerusalem," -"the church of the Thessalonians," "the church of Babylon," "the church -of the Laodiceans"; but "the churches of Macedonia," "the churches of -Asia," "the churches of Judea." A church, therefore, is not a system of -congregations confederated under a general government, but a single -local congregation of Christian disciples associated in covenant and -meeting together for worship. In this sense the word is commonly, -almost uniformly, used in the New Testament. - -Churches are Divinely instituted to be "the light of the world" and -"the salt of the earth." They are ordained for the glory of God, as -"the ground and pillar of the truth," in the proclamation of His Gospel -and the establishment of His kingdom in the world. They are -commissioned to preach the Gospel to men, and to live the Gospel before -men, that Christ may be honored and sinners saved. They should, -therefore, be constantly striving to realize the grand purpose of their -existence and fulfill the mission of their high calling. That church -which does the most to honor Christ and save man will be the most -honored by Him, and the most influential and prosperous in all that -pertains to the true functions of a church. And since a church, as a -body, is what its individual members are in their religious life and -influence, therefore each member should strive to become in holy living -what He desires the church to be. - -NOTE 1.--A body of Christian disciples may fail to meet some of the -requirements of the Gospel, and still be a true church of Christ, -providing it fulfills the fundamental conditions of a Scriptural faith -and practice. - -NOTE 2.--But when a body ceases to acknowledge and submit to Christ as -its Supreme Ruler, and to receive His Word as its supreme law, then it -ceases to be a true church, and is simply a religious society, though -it may still accept some of His doctrines and practice some of His -precepts. - -NOTE 3.--A church is not a legislative, but an executive body. It -cannot make laws, but only obey and administer those which Christ has -given in the New Testament. He is the only Lawmaker in Zion. - -NOTE 4.--But in matters pertaining to order and methods of -administration, merely optional and discretionary, not involving -fundamental principles, the church is to exercise its liberty, so long -as it does not contravene Scriptural teaching or infringe the rights of -its members. - -NOTE 5.--And still further, while a church cannot become an -authoritative expounder of either truth or duty, to bind the -consciences even of its members, yet it does possess a judicial -function for the interpretation and the enforcement of the laws of -Christ for itself as a body, and, therefore, for its members, so far as -their relation to the compact is concerned. - -NOTE 6.--Each church owes courtesy and comity, fellowship and -fraternity, to all others; but it owes subjection and allegiance to -none, and is under authority to Christ alone. - -NOTE 7.--In matters of business and in the exercise of its authority in -administration, the will of the church is expressed by a majority vote -of its members. But the nearer that majority approaches to unanimity, -the more satisfactory and emphatic are its decisions. - -NOTE 8.--Councils may be called, presbyteries convened, or committees -of reference chosen for advice in cases of moment, but they are all -_advisory_ only, and in no case authoritative. There is no higher, and -no other court of appeal in ecclesiastical affairs, than the individual -church. - - - -+CHAPTER II+ - -CHURCH OFFICERS[1] - -The Scriptural officers of a church are _bishops_ and _deacons._ -Bishops are in the New Testament also called "presbyters," "elders," -and "overseers." Their duties and services have mainly reference to the -spiritual interests of the body, though they properly have the -oversight of all its concerns. The deacons have principal charge of the -temporalities of the church, so as to relieve the pastor in that -department of labor. They are, however, to be counselors and helpers of -the pastor in all departments of his work. The qualifications for both -offices are set forth in the Epistles to Timothy and Titus. - -NOTE 1.--Pastors and deacons, as teachers and leaders of the flock, -cannot be selected for and imposed upon the churches by any external -authority whatever, either civic or religious; but are elected and -chosen by the free suffrages of the members, without compulsion or -restraint, from among themselves, or those who are to become identified -with them in fellowship. - -NOTE 2.--In the election of either a pastor or deacon, notice of such -election should be given from the pulpit for at least two Sundays -preceding the time for the same. The election should be by ballot, and -at least _three-quarters_ of the votes cast should be necessary for the -election of a pastor, and _two-thirds_ for the election of a deacon. -Such election should be preceded by prayer for Divine direction, and -conducted without partisan devices or personal strife. - -NOTE 3.--Both pastors and deacons are properly elected for unlimited -terms of service, the relation to continue so long as there shall be -mutual satisfaction. Such a course tends less to depreciate and make -servile the officers and their duties in the estimation of the people, -and of those who bear them, than a limited and specified time, though -deacons are sometimes, and perhaps properly, chosen for a limited term -of service, subject to reelection, at the option of the church. - -NOTE 4.--The church is to fix on the amount of salary necessary to a -generous support of the pastor, and hold itself obligated by every -consideration of Christian honor for the prompt and regular payment of -the same. To fail in this is as dishonorable to the church as it is -unjust and vexatious to the pastor. - -NOTE 5.--The call to a pastor issues from the _church_ as a body, which -also designates the amount of salary to be paid. It is in some sections -usual, though not essential, to have subsequently a meeting of the -entire congregation or society to approve or confirm the call. In some -States it is necessary for the trustees, as the legal representatives -of the corporation, to confirm the action officially, so far as the -salary is concerned, before it can become legal. - -NOTE 6.--The number of deacons is optional with the church. It is -usually from _three_ to _seven._ Let it be so many as the church needs -and can find suitable as candidates for the office. But they should -never be elected simply to fill the office, and never unless they be -persons whose fitness for the office is generally conceded. - -NOTE 7.--The relations between pastor and the church may be dissolved -at the option of either, by giving _three months'_ notice; or -otherwise, by mutual consent. Between the deacons and the church, the -relations may be dissolved at the option of either without previous -notice. - -NOTE 8.--A church _clerk_ is elected annually, at a business meeting, -by a majority vote. It is an office of convenience, for keeping the -minutes and preserving the records of the body. Also _trustees_ are -elected by the church, or if the law so requires, by a _society._ Their -duties are the care of the property and the management of finances. But -these are not considered Scriptural church officers; deacons might -properly discharge all the functions of these offices.[2] - -NOTE 9.--The offices of trust and service in a church should be as -widely distributed among the members as possible, consistently with the -welfare of the body. This rule should seldom be disregarded. No one man -should hold more than one office at the same time, unless the interests -of the body absolutely demand it. If offices are honors, they should be -widely dispensed; if they are burdens, they certainly should be. For -the same man to hold two or three offices is as unjust to him as it is -to his brethren. - -NOTE 10.--A church cannot unite in any corporate capacity with other -organizations for religious, benevolent, moral reform, or other -purposes; but it may cooperate with these for any good object, and give -to such societies its moral support, sympathy, and pecuniary aid. - -NOTE 11.--But members of churches can, as individuals, unite with -outside organizations, for any purpose, not inconsistent with their -profession as Christians, and not injurious to their church relations -and duties. - -NOTE 12.--Churches cannot alienate their responsibilities, nor delegate -their authority to any man, or to any body of men, to act officially -for them. But they can appoint persons to bear messages, and to perform -services for them, under instruction, and to report their action to the -body. - -+FOOTNOTES:+ - -[1] This and several of the following sections are consistent - with the "Star Book on Baptist Church Polity," on the same topics. - -[2] In some States the laws do not recognize the church, that being a - spiritual body, but incorporate a _society,_ as it is called, - consisting of all persons of full age who attend and support the - worship. This society has charge of the financial affairs of the - church, holds and keeps in repair its property, and conducts its - secular concerns. It elects a specified number of _trustees,_ as - provided for by law, who are the legal representatives of the - corporation. The members of the society, and the trustees elected, - may or may not be members of the church. This whole society - arrangement is a relic of the old New England parish system of the - standing order, and is inconsistent with the freedom of church - action, and antagonistic to Baptist Church independence. It is - anti-Baptistic and anti-Scriptural. A church should be allowed to - manage its own affairs, both temporal and spiritual: and should be - protected by law in doing so. The society system has been abrogated - in most of the States. - - - -+CHAPTER III+ - -CHURCH ORDINANCES - -Christian ordinances, in the largest sense, are any institutions, or -regulations of Divine appointment, established as means of grace for -the good of men, or as acts of worship for the honor of God. In that -sense, not only are baptism and the Lord's Supper ordinances, but -preaching, prayer, hearing the Word, fasting, and thanksgiving are also -ordinances, since all are of Divine appointment. But, in a narrower -sense, it is common to say that _baptism_ and the _Lord's Supper_ are -the only ordinances appointed by Christ to be observed by His churches. -These are the only emblematic and commemorative rites enjoined upon His -disciples, by which they are to be distinguished, and He is to be -honored. They are the two symbols and witnesses of the New Covenant, -the two monuments of the New Dispensation. - -_Baptism_ is the immersion, or dipping, of a candidate in water, on a -profession of his faith in Christ and on evidence of regeneration; the -baptism to be ministered in, or into, the name of the Father, the Son, -and Holy Spirit. It represents the burial and resurrection of Christ, -and in a figure declares the candidate's death to sin and the world, -and his rising to a new life. It also proclaims the washing of -regeneration, and professes the candidate's hope of a resurrection from -the dead, through Him into the likeness of whose death he is buried in -baptism. - -_The Lord's Supper_ is a provision of bread and wine, used to represent -the body and the blood of Christ, partaken of by members of the church -assembled for that purpose; in which service they commemorate the love -of Christ exhibited in His death for them, and profess their faith and -participation in the merits of His sacrifice, as the only ground of -their hope of eternal life. - -NOTE 1.--No person can rightfully or properly become a church-member -except he be first baptized, as the distinguishing mark and profession -of his discipleship. - -NOTE 2.--The Supper is a church ordinance, and therefore is the -privilege of church-members only. Therefore, also, since baptism -precedes church-membership, it must precede and be prerequisite to the -Lord's Supper. - -NOTE 3.--Since the Supper is distinctively a church ordinance, it is to -be observed by churches only, and not by individuals; neither in -private places, nor in sick-rooms, nor on social occasions, and not by -companies of disciples other than churches. But a church may by -appointment, and in its official capacity, meet in a private house, a -sick-room, or wherever it may elect, and there observe the Supper. - -NOTE 4.--Both ordinances are ordinarily and properly administered by -ordained and accredited ministers; but both would be equally valid if -administered by unordained persons, should occasion require and the -church so direct. As to the qualifications of the administrator, the -New Testament is silent, except that he should be a disciple. - -NOTE 5.--As to the time, place, and frequency of the ordinances, no -Scriptural directions are given. These are left optional with the -churches. They are usually observed on Sundays, but not necessarily. As -to the Supper, our churches have very generally come to observe it on -the first Sunday of each month. - -NOTE 6.--The participation of the elements in the Supper should be done -according to the special direction of Christ, the Head of the body. -"This do in remembrance of _Me._" It is not, therefore, a test or token -of Christian fellowship, except incidentally. All thought and sympathy -in the service should be centered on Him who is "the living bread," and -not fixed on others. - -NOTE 7.--The ordinances are not _sacraments,_ as taught by some, -conveying effectual grace to the soul and imparting spiritual life. But -as Divinely appointed means of grace, their importance must not be -undervalued. They cannot be neglected without suffering serious harm -and incurring the gravest responsibility. - -NOTE 8.--Baptism is not essential to salvation, for our churches -utterly repudiate the dogma of "baptismal regeneration"; but it is -essential to obedience, since Christ has commanded it. It is also -essential to a public confession of Christ before the world, and to -membership in the church which is His body. And no true lover of his -Lord will refuse these acts of obedience and tokens of affection. - - - -+CHAPTER IV+ - -CHURCH-MEMBERSHIP - -It is most likely that in the Apostolic age when there was but "one -Lord, one faith, and one baptism," and no differing denominations -existed, the baptism of a convert by that very act constituted him a -member of the church, and at once endowed him with all the rights and -privileges of full membership. In that sense, "baptism was the door -into the church." Now, it is different; and while the churches are -desirous of receiving members, they are wary and cautious that they do -not receive unworthy persons. The churches therefore have candidates -come before them, make their statement, give their "experience," and -then their reception is decided by a vote of the members. And while -they cannot become members without baptism, yet it is the vote of the -body which admits them to its fellowship on receiving baptism. - -There are _three classes_ of candidates, and modes of reception to -membership. - -1. _By baptism._--The church having listened to the religious -experience of the candidate, and being satisfied with the same, and -with his Christian deportment, votes to receive him to its fellowship, -"on being baptized." - -2. _By letter._--The candidate presents a letter of dismission and -recommendation from some other Baptist church with which he has been -connected, for the purpose of transferring his membership to this. The -church, being satisfied, votes to receive him into fellowship. - -3. _By experience._--Persons having been baptized, but for some reason -being without membership in any church, wish to be received. They, -giving satisfactory evidence of Christian character, and substantial -agreement in matters of faith and practice, are received by vote, as in -other cases. - -NOTE 1.--Persons cannot be received to membership on the credit of -letters from other denominations. Such letters are, however, accepted, -as certificates of Christian character, and of church standing. - -NOTE 2.--While the churches do not require candidates to sign any -creed, confession, or articles of faith, yet they do expect a -substantial agreement in matters of faith and practice on their part as -essential both to the comfort of the individual, and the harmony of the -body. - -NOTE 3.--Should any member object to the reception of a candidate, such -reception should be deferred, in order to consider the reasons for the -objection. Objections judged groundless or unreasonable should not -prevent the reception of a suitable candidate; yet no one should be -received except by a unanimous or nearly unanimous vote. - -NOTE 4.--It is customary for candidates, after their experience or -letters have been presented, to retire while the church deliberates and -acts upon their case. - -NOTE 5.--Any member in good standing, is entitled, at any time, to a -letter of dismission, in the usual form, with which to unite with -another church of the same faith and order. - -NOTE 6.--Letters are usually made valid for _six months_ only, during -which time they must be used, if used at all. But if held longer, they -may be renewed by the church, if satisfactory reasons are given for -their non-use. - -NOTE 7.--Each one receiving a letter is still a member of the church, -and under its watchcare and discipline, until his letter is actually -received by another church. - -NOTE 8.--Letters cannot be given to members for the purpose of uniting -with churches with which we are not in fellowship. But any member is -entitled, at any time, to receive a certificate of standing, and -Christian character. - -NOTE 9.--No member can _withdraw_ from the church, or have his name -_dropped,_ or at his own request be _excluded_ from the fellowship of -the body without due process of discipline. - -NOTE 10.--Nor can a member have a letter voted and forced upon him -without his wish and consent. Such would be a virtual expulsion from -the body. If worthy to receive a letter, he cannot be forced out of the -church against his will. - -NOTE 11.--Members living remote from the church are expected to unite -with some Baptist church near their residence; or give satisfactory -reasons for not doing so. When they cannot so unite, they are expected -to report themselves to the church at least _once each year,_ and -contribute to its support, till they cease to be members. - -NOTE 12.--Letters of dismission may be revoked, at any time before -being used, if, in the judgment of the church, there be sufficient -cause for such action. - -NOTE 13.--Church fellowship will be withdrawn from members who unite -with other denominations; because, however excellent their character, -or sincere their intentions, they have broken covenant with the church, -and by such act have placed themselves beyond the limits of its -fellowship. - -NOTE 14.--Persons excluded from other churches are not to be received -to membership, except after the most careful investigation of all the -facts in the case, and not unless it be manifest that the exclusion was -unjustifiable, and that the church excluding persistently refuses to do -justice to the excluded member. - -NOTE 15.--A letter is usually asked for and addressed to the particular -church. This is proper, but not always necessary. It may in certain -cases be asked for, and given "to the church of the same faith and -order." Or if directed to one, it may be presented to, and received by -another. - -NOTE 16.--It is expected that all pecuniary liability to the church -will be canceled, and all personal difficulties in the church will be -settled by a member, should such exist, before he shall receive a -letter of dismission. - -NOTE 17.--Each member, without exception, is expected to fill his place -in the church, by attendance on its appointments, as Providence may -allow, and also to contribute of his means for the pecuniary support of -the body, according to his ability. If in either of these respects he -fails, and refuses, he becomes a covenant-breaker, and is subject to -the discipline of the body. - -NOTE 18.--Persons excluded from the church may be again received to its -fellowship on satisfactory evidence of fitness. This is called -reception by _restoration,_ and is usually so entered on the records, -and in associational reports. - -NOTE 19.--It is neither a Christian nor an honorable course for a -church to grant an unworthy member a valid letter, and send him to -another church as one in good and regular standing, in order to be rid -of a disturber of the peace, or to avoid the trouble of a course of -discipline. - -NOTE 20.--No church is _obliged_ to receive a person to membership, -simply because he brings a valid letter from another church. Each -church is to be sole judge of the qualifications of persons to be -received to its fellowship. - - - -+CHAPTER V+ - -CHURCH DISCIPLINE - -Church-members are supposed to be regenerate persons bearing the image -and cherishing the spirit of Christ, in whom the peace of God rules, -and who walk and work in "the unity of the Spirit, and the bond of -peace." But unhappily, even the saints are sanctified only in part, and -troubles sometimes arise among brethren. The evil passions of even good -men may triumph over piety, and partisan strife may destroy the peace -and the prosperity of the body of Christ. All this should, if possible, -be avoided. Corrective discipline seeks to heal offenses; but it is -better to _prevent_ them, than to _heal_ them. It is, however, better -to heal and remove, than to endure them. - -Now these offenses and occasions of dissension in the churches arise -from various causes, and are largely preventable. Most frequently they -come by the following means: - -1. Because of the too suspicious and sensitive disposition of some who -imagine themselves wronged, neglected, or in some way injured; the -matter being chiefly imaginary, and without any real foundation in fact. - -2. Because the pastor, deacons, and influential members do not -carefully and constantly enough watch the beginnings of strife, and -rectify the evil before it becomes serious. - -3. Because evil-doers by delay become more persistent in evil, while -others are drawn into the strife, and contentious parties insensibly -are formed, which tend to divide the church into hostile factions. - -4. Because that when the difficulty becomes chronic and deep-seated, -the church is likely to undertake the discipline with judicial -severity, and not in the spirit of meekness, in which the spiritual -should restore the erring. - -5. Because that a case of discipline undertaken under excitement is -almost certain to be wrongly conducted. Even if the result reached be -just and right, the method by which it is reached is likely to be -unwise, unjust, and oppressive to individuals, possibly producing more -serious and more lasting evils than it has removed. - -_Offenses_ calling for discipline are usually considered as of _two_ -classes: _private_ or personal, and _public_ or general. These terms do -not very accurately express the nature of the offenses, but they are in -common use, and capable of being understood. In the administration of -_corrective discipline,_ the following rules and principles constitute -a correct and Scriptural course of proceeding: - - -PRIVATE OFFENSES - -_Private offenses_ pertain to personal difficulties between -individuals, having no direct reference to the church as a body, and -not involving the Christian profession at large. In such cases, the -course prescribed by our Saviour (Matt. 18:15-17) is to be strictly -followed, without question or deviation. - -1. _First step._--The member who considers himself injured must go to -the offender, tell him his grief, and between themselves alone, if -possible, adjust and settle the difficulty. "If thy brother shall -trespass against thee, go and tell him his fault, between thee and him -alone." This must be done, not to charge, upbraid, or condemn the -offender, but to win him. "If he shall hear thee, thou hast gained thy -brother." - -2. _Second step._--If this shall fail, then the offended member must -take one or two of the brethren with him as witnesses, seek an -interview with the offender, and, if possible, by their united wisdom -and piety, remove the offense and harmonize the difficulty. "But if he -will not hear thee, then take with thee one or two more, that in the -mouth of two or three witnesses, every word may be established." - -3. _Third step._--If this step should prove unavailing, then the -offended member must tell the whole matter to the _church,_ and leave -it in their hands to be disposed of, as to them may seem wisest and -best. "And if he shall neglect to hear them, tell it to the church." He -has done his duty and must abide by the decision of the body which -assumes this responsibility. - -4. _The result._--If this course of kindly Christian labor proves -finally ineffectual, and the offender shows himself incorrigible, -excision must follow. He must be cut off from fellowship in the church -whose covenant he has broken, and whose authority he disregards. "And -if he neglect to hear the church, let him be unto thee as an heathen -man, and a publican." However painful the act, the church must be -faithful to its duty, and to its God. - -NOTE 1.--While this Divine rule makes it obligatory on the offended -member to go to the offender and seek a reconciliation, yet much more -is it obligatory on the offender who knows that a brother is grieved -with him, to seek such an one, and try to remove the difficulty. - -NOTE 2.--The matter is not to be made public until these three steps -have been fully taken, and have failed; and then to be made public only -by telling the church, and no others. - -NOTE 3.--When the case comes before the church, it must not be -neglected nor dropped, but judiciously pursued until the difficulty be -adjusted, the offense removed, or else the offender be -disfellowshipped, and put away. - - -PUBLIC OFFENSES - -_Public offenses_ are not against any one person more than another, but -are such as are supposed to be a dishonor to the church of which the -offender is a member, and a reproach to the Christian profession. They -constitute a violation of the code of Christian morals, if not of our -common worldly morals. - -The more common causes of this class of offenses are the following: -False doctrine (Gal. 1:9, 2 John 10), disregard of authority (Matt. -18:17; 1 Thess. 5:14), contention and strife (Rom. 16:17), immoral -conduct (1 Cor. 5:11), disorderly walk (2 Thess. 3:6, 9), covetous -spirit (Eph. 5:5; 1 Cor. 5:11), arrogant conduct (3 John 9), going to -law (1 Cor. 6:6). - -The following constitutes a proper and Scriptural course of treatment -for such cases: - -1. The first member who has knowledge of the offense should, as in the -case of private offenses, seek the offender, ascertain the facts, and -attempt to reconcile or remove the difficulty. Not till he has done -this should he make it public, or bring it before the church. - -2. But if no one will, or can, pursue this course of personal effort, -or if such a course proves unsuccessful, then any member having -knowledge of the facts should confer with the pastor and deacons as to -the best course to be pursued. - -3. The pastor and deacons should, by the best method they are capable -of devising, labor to adjust the matter without bringing it into the -church, or otherwise making it public. - -4. But if their efforts fail, or if the case be already public, and a -reproach and scandal to religion, then they should bring it to the -church, and it should direct a proper course of discipline. - -5. The church, thus having the case before it, should either appoint a -committee to visit the offender, or cite him before the body to answer -the charge. He should be allowed to hear the evidence against him, know -the witnesses, and be permitted to answer for himself. - -6. If the accused disproves the charges, or if he confesses the wrong, -makes suitable acknowledgment, and, so far as possible, reparation, -with promise of amendment, in all ordinary cases, this should be deemed -satisfactory, and the case be dismissed. - -7. But if, after patient, deliberate, and prayerful labor, all efforts -fail to reclaim the offender, then, however painful the necessity, the -church must withdraw its fellowship from him, and put him away from -them. - -8. If the case be one of flagrant immorality, by which the reputation -of the body is compromised and the Christian name scandalized, on being -proved or confessed, the hand of fellowship may be at once withdrawn -from the offender, notwithstanding any confessions and promises of -amendment; but not without a trial. - -The church's good name and the honor of religion demand this testimony -against evil. He may be subsequently restored, if suitably penitent. - -NOTE 1.--All discipline should be conducted in the spirit of Christian -meekness and love, with a desire to remove offenses and win offenders. -It must also be done under a deep sense of responsibility to maintain -the honor of Christ's name, the purity of His church, and the integrity -of His truth. - -NOTE 2.--If any member shall persist in bringing a private grievance -before the church, or otherwise make it public before he has pursued -the course prescribed in the eighteenth chapter of Matthew, he becomes -himself an offender, and subject to the discipline of the body. - -NOTE 3.--When private difficulties exist among members which they -cannot, or will not settle, the church should consider them as public -offenses, and as such dispose of them, rather than suffer the perpetual -injury which they inflict. - -Note 4.--When a member refers to the church any private difficulty, -which he has been unable to settle, he must submit it wholly to the -disposition of the body, and abide by its decision. If he attempts to -revive and prosecute it beyond the decision of the church, he becomes -an offender, and subject to discipline. - -NOTE 5.--Any member tried by the church has the right to receive copies -of all charges against him, the names of his accusers, and the -witnesses, both of whom he shall have the privilege of meeting face to -face, hearing their statements, bringing witnesses on his side, and -answering for himself before the body. - -NOTE 6.--Every member on trial or excluded, shall have furnished at his -request, authentic copies of all proceedings had by the church in his -case, officially certified. - -NOTE 7.--No member under discipline can have the right to bring any -person, not a member, before the church as his advocate, except by -consent of the body. - -NOTE 8.--In every case of exclusion, the charges against the member, -and the reasons for his exclusion, should be accurately entered on the -records of the church. - -NOTE 9.--If at any time it shall become apparent, or seem probable to -the church that it has for any reason dealt unjustly with a member, or -excluded him without sufficient cause, it should at once, and without -request by concession and restoration, so far as possible, repair the -injury it has done him. - -NOTE 10.--The church should hold itself bound to restore to its -fellowship an excluded member when, ever he gives satisfactory evidence -of repentance and reformation consistent with godliness. - -NOTE 11.--The church will exercise is legitimate authority, and -vindicate its honor and rectitude in the administration of discipline, -even though the member should regard such discipline as unjust or -oppressive. - -NOTE 12.--Nothing can be considered a just and reasonable cause for -discipline, except what is forbidden by the letter of the spirit of -Scripture. And nothing can be considered a sufficient cause for -disfellowship and exclusion, except what is clearly contrary to -Scripture, and what would have prevented the reception of the person -into the church, had it been known to exist at the time of his -reception. - - - -+CHAPTER VI+ - -CASES OF APPEAL - -Cases of difficulty and discipline do sometimes occur, so aggravated in -their nature or so complicated in their treatment that it is found -impossible to make a satisfactory settlement by ordinary methods; -especially so if discipline has ended in exclusion. The excluded member -will be almost sure to think he has been dealt with unjustly, and will -wish for some redress; and if the case has been of long standing and -much complicated, he will be equally sure to have others sympathize -with him and condemn the action of the church. Now, although the -_presumption_ is that the church has done right, and is justified in -its action, the _possibility_ is that the church has done wrong, and is -censurable for its action. - -What can be done in such a case? - -NOTE 1.--On the New Testament theory of church government, the action -of this individual local church is final. There is no power either -civil or ecclesiastical, that can reverse its decision or punish it for -wrong-doing. It may make mistakes, but no human tribunal has authority -to compel it to confess or correct them. - -NOTE 2.--Councils, if appealed to for redress, have _no authority;_ -they are simply, always, and everywhere _advisory_--that, and nothing -more. They can express an opinion, and give advice; but they have no -authority to issue decrees, and would have no power to enforce them if -they should.[1] - -NOTE 3.--Any person who believes himself wronged by church action has -the inalienable right to appeal to the church for a new hearing, and, -failing in this, to ask the counsel and advice of brethren, should he -see fit to do so. - -_Now observe_--If an excluded member believes himself unjustly dealt -by, and wishes redress the following is the proper course for him to -pursue: - -1. Apply to the church which excluded, and ask a rehearing. State to -them the grounds of his complaint and the evidence on which he thinks -he can satisfy them, if a fair opportunity for being heard be given him. - -2. If they refuse him a rehearing, let him appeal to them to unite with -him in calling a _mutual council,_ before which the whole case shall be -placed, all parties to abide by its decision. - -3. If a mutual council be declined by the church, he would be fully -justified, should he feel so inclined, in calling an _ex-parte_ -council, before which he should place the facts and seek its advice. - -4. Or, instead of calling an _ex-parte_ council, he could apply to some -other church to be received to its fellowship, on the ground that he -had been unjustly excluded. Should he be received to another church, -that would give him church standing and fellowship again, and vindicate -him so far as any ecclesiastical action could vindicate him. - -5. If all these resorts fail, there is nothing left but for him to wait -patiently, and bear the burden of his wrong until Providence opens the -way for his deliverance. He may, after all, conclude that he himself -was more in fault than he at first supposed, and the church less so. - -NOTE 4.--An _ex-parte_ council should not be called in such a case of -difficulty until all efforts have failed to secure a _mutual_ council; -as such a council, if called, would probably do nothing more than -advise a mutual council and adjourn. - -NOTE 5.--Any church can well afford to grant a rehearing to an excluded -member. It would be in the interest of peace, justice, and -reconciliation. If the church be right, it can afford to be generous. - -NOTE 6.--Any church has the right to receive a member excluded, from -another church, since each church is sole judge of the qualification of -persons received to its fellowship. But any church so appealed to would -use great caution, and with due regard to its own peace and purity, -ascertain all the facts in the case before taking such action. - -NOTE 7.--If a mutual council be called, one-half the messengers and -members are to be chosen by the church and one-half by the aggrieved -party; but the _letters missive_ calling the council are to be sent out -by and in the name of the church, and not of the aggrieved party. But -these facts, as to the mutual call, are to be stated in the letters. - -NOTE 8.--A church excluding a member has no just cause of complaint -against another church for receiving such an excluded member, since the -one church is just as independent to receive one whom it judges worthy -of fellowship, as the other is to exclude one whom it judged unworthy -of fellowship. - -+FOOTNOTES:+ - -[1] For a more comprehensive discussion of councils--what they can, - and what they cannot do, how to call, and how to use them--see the - "Star Book on Baptist Councils." - - - -+CHAPTER VII+ - -CHURCH BUSINESS - -The business meetings of a church should be conducted as much as -possible in the spirit of devotion, and under a sense of the propriety -and sanctity which attaches to all the interests of the kingdom of -Christ. Meetings for business should not be needlessly multiplied, nor -should they be unwisely neglected. It may not be wise to insist too -rigidly on the observance of parliamentary rules, yet it is still worse -to drift into a loose unbusinesslike way, which wastes time, -accomplishes little, and does wrongly much that is done. - - -ORDER OF BUSINESS - -1. The meetings to be opened with reading the Scriptures, singing, and -prayer. - -2. The reading, correction, and approval of the minutes of the -preceding meeting. - -3. Unfinished business, or such as the minutes present, including -reports of committees taken in order. - -4. New business will next be taken up. Any member may call up new -business. But important matters should not be presented, except on -previous consultation with the pastor and deacons. - -NOTE 1.--The pastor is, by virtue of his office, moderator of all -church business meetings. If he be not present, or do not wish to -serve, any one may be elected to take the place. - -NOTE 2.--All business meetings, both regular and special, should be -announced from the pulpit one Sunday, at least, before they are held. - -NOTE 3.--Special meetings for business may be called at any time, by -consent of the pastor and deacons, or by such other methods as the -church itself may direct. - -NOTE 4.--Though a majority usually decides questions, yet in all -matters of special importance a unanimous, or nearly unanimous, vote -should be secured. - -NOTE 5.--Members may be received, and letters of dismission granted, -either at the business church meeting, the covenant meeting, or the -regular weekly prayer meeting, the church so directing. Some fixed -method should be observed. - -NOTE 6.--Candidates for admission to membership will be expected to -retire from the meeting when action is taken on their reception. - -NOTE 7.--No persons, except members, will be present during the -transaction of church business. If present, they may be asked to retire. - -NOTE 8.--Although the church should endeavor to do nothing which its -members will be ashamed or afraid to have known by others, yet every -member is bound, by the honor of a Christian, not to publish abroad, -nor disclose to those without, the private affairs and business -transactions of the body. - - -RULES OF ORDER - -The following constitute the generally accepted rules of order for -churches and other deliberative bodies in business proceedings: - - -_Motions_ - -1. All business shall be presented by a _motion,_ made by one member, -and seconded by another, and presented in writing by the mover, if so -required. - -2. No discussion can properly be had until the motion is made, -seconded, and stated by the chairman. - -3. A motion cannot be withdrawn after it has been discussed, except by -the unanimous consent of the body. - -4. A motion having been discussed, must be put to vote, unless -withdrawn, laid on the table, referred, or postponed. - -5. A motion lost should not be recorded, except so ordered by the body -at the time. - -6. A motion lost cannot be renewed at the same meeting, except by -unanimous consent. - -7. A motion should contain but one distinct proposition. If it contains -more, it must be divided at the request of any member, and the -propositions acted on separately. - -8. Only one question can properly be before the meeting at any one -time. No second motion can be allowed to interrupt one already under -debate, except a motion to _amend,_ to _substitute,_ to _commit,_ to -_postpone,_ to _lay on the table,_ for _the previous question,_ or to -_adjourn._ - -9. These subsidiary motions just named cannot be interrupted by any -other motion; nor can any other motion be applied to them except that -to _amend,_ which may be done by specifying some _time, place,_ or -_purpose._ - -10. Nor can these motions interrupt or supersede each other; only that -a motion to _adjourn_ is always in order, except while a member has the -floor, or a question is being taken, and in some bodies even then. - - -_Amendments_ - -1. Amendments to resolutions may be made in three ways: By _omitting,_ -by _adding,_ or by _substituting_ words or sentences. - -2. An amendment to an amendment may be made, but is seldom necessary, -and should be avoided. - -3. No amendment should be made which essentially changes the meaning or -design of the original resolution. - -4. But a _substitute_ may be offered, which may change entirely the -meaning of the resolution under debate. - -5. The amendment must first be discussed and acted on, and then the -original resolution as amended. - - -_Speaking_ - -1. Any member desiring to speak on a question should rise in his place -and address the moderator, confine his remarks to the question, and -avoid all unkind and disrespectful language. - -2. A speaker using improper language, introducing improper subjects, or -otherwise out of order, should be called to order by the chairman, or -any member, and must either conform to the regulations of the body, or -take his seat. - -3. A member while speaking can allow others to ask questions, or make -explanations; but if he yields the floor to another, he cannot claim it -again as his right. - -4. If two members rise to speak at the same time, preference is usually -given to the one farthest from the chair, or to the one opposing the -question under discussion. - -5. The fact that a person has several times arisen, and attempted to -get the floor, gives him no claim or right to be heard. Nor does a call -for the question deprive a member of his right to speak. - - -_Voting_ - -1. A question is put to vote by the chairman having first distinctly -restated it, that all may vote intelligently. First, the _affirmative,_ -then the _negative_ is called; each so deliberately as to give all an -opportunity of voting. He then distinctly announces whether the motion -is _carried,_ or _lost._ - -2. Voting is usually done by "aye" and "no," or by raising the hand. In -a doubtful case by standing and being counted. On certain questions by -ballot. - -3. If the vote, as announced by the chairman, is doubted, it is called -again, usually by standing to be counted. - -4. All members should vote, unless for reasons excused; or unless under -discipline, in which case they should take no part in the business. - -5. The moderator does not usually vote, except the question be taken by -ballot; but when the meeting is equally divided, he is expected, but is -not obligated to give the casting vote. - -6. When the vote is to be taken by ballot, the chairman appoints -_tellers,_ to distribute, collect, and count the ballots. - - -_Committees_ - -1. Committees are nominated by the chairman, if so directed by the -body, or by any member; and the nomination is confirmed by a vote of -the body. More commonly the body directs that all committees shall be -_appointed_ by the chairman, in which case no vote is needed to confirm. - -2. Any matter of business, or subject under debate, may be _referred_ -to a committee, with or without instructions. The committee make their -_report,_ which is the result of their deliberations. The body then -takes action on the report, and on any recommendations it may contain. - -3. The report of a committee is _accepted_ by a vote, which -acknowledges their services, and takes the report before the body for -its action. Afterward, any distinct _recommendation_ contained in the -report is acted on, and may be adopted or rejected. - -4. Frequently, however, when the recommendations of the committee are -of a trifling moment or likely to be generally acceptable, the report -is _accepted_ and _adopted_ by the same vote. - -5. A report may be _recommitted_ to the committee, with or without -instructions; or that committee discharged, and the matter referred to -a new one, for further consideration, so as to present it in a form -more likely to meet the general concurrence of the body. - -6. A committee may be appointed _with power_ for a specific purpose. -This gives them power to dispose conclusively of the matter, without -further reference to the body. - -7. The first named in the appointment of a committee is by courtesy -considered the _chairman._ But the committee has the right to name its -own chairman. - -8. The member who moves the appointment of a committee is usually, -though not necessarily, named its chairman. - -9. Committees of arrangement, or for other protracted service, _report -progress_ from time to time, and are continued until their final -report, or until their appointment expires by limitation. - -10. A committee is _discharged_ by a vote, when its business is done, -and its report accepted. But usually, in routine business, a committee -is considered discharged by the acceptance of its report. - - -_Standing Committee_ - -A committee appointed to act for a given period or during the recess of -the body is called a _standing committee._ It has charge of a given -department of business assigned by the body, and acts either with -power, under instructions, or at discretion, as may be ordered. A -standing committee is substantially a minor board, and has its own -chairman, secretary, records, and times of meeting. - - -_Appeal_ - -The moderator announces all votes, and decides all questions as to -rules of proceeding, and order of debate. But any member who is -dissatisfied with his decisions may _appeal_ from them to the body. The -moderator then puts the question, _"Shall the decision of the chair be -sustained?"_ The vote of the body, whether negative or affirmative, is -final. The right of appeal is undeniable, but should not be resorted to -on trivial occasions. - - -_Previous Question_ - -Debate may be cut short by a vote to take the _previous question._ This -means that the original, or main, question under discussion be -immediately voted on, regardless of amendments and secondary questions -and without further debate. Usually a _two-thirds_ vote is necessary to -order the previous question. - -1. If the motion for the previous question be _carried,_ then the main -question must be immediately taken, without further debate. - -2. If the motion for the previous question be _lost,_ the debate -proceeds, as though no such motion had been made. - -3. If the motion for the previous question be _lost,_ it cannot be -renewed with reference to the same question, during the same session. - - -_To Lay on the Table_ - -Immediate and decisive action on any question under discussion may be -deferred, by a vote to _lay on the table_ the resolution pending. This -disposes of the whole subject for the present, and ordinarily is in -effect a final dismissal of it. But any member has the right -subsequently to call it up; and the body will decide by vote whether, -or not, it shall be taken from the table. - -1. Sometimes, however, a resolution is laid on the table for the -present, or until a specified time, to give place to other business. - -2. A motion to lay on the table must apply to a resolution, or other -papers. An abstract subject cannot be disposed of in this way. - - -_Postponement_ - -A simple _postponement_ is for a specified time or purpose, the -business to be resumed when the time or purpose is reached. But a -question _indefinitely postponed_ is considered as finally dismissed. - - -_Not Debatable_ - -Certain motions, by established usage, are _not debatable,_ but when -once before the body, must be taken without discussion. - -These are: The _previous question,_ for _indefinite postponement,_ to -_commit,_ to _lay on the table,_ to _adjourn._ - -But when these motions are modified by some condition of _time, place,_ -or _purpose,_ they become debatable, and subject to the rules of other -motions; but debatable only in respect to the time, place, or purpose -which brings them within the province of debate. - -A body is, however, competent, by a vote, to allow debate on all -motions. - - -_To Reconsider_ - -A motion to _reconsider_ a motion previously passed must be made by one -who voted _for_ the motion when it passed. - -If the body votes to reconsider, then the motion or resolution being -reconsidered, stands before them as previous to its passage, and may be -discussed, adopted, or rejected. - -A vote to reconsider should be taken at the same session at which the -vote reconsidered was passed, and when there are as many members -present. - - -_Be Discussed_ - -If, when a question is introduced, any member objects to its -discussion, as foreign, profitless, or contentious, the moderator -should at once put the question, _"Shall this motion be discussed?"_ If -this question be decided in the negative, the subject must be dismissed. - - -_Order of the Day_ - -The body may decide to take up some definite business at a specified -time. That business therefore becomes the _order of the day,_ for that -hour. When the time mentioned arrives, the chairman calls the business, -or any member may demand it, with or without a vote: and all pending -questions are postponed in consequence. - - -_Point of Order_ - -Any member who believes that a speaker is out of order, or that -discussion is proceeding improperly, may at any time _rise to a point -of order._ He must distinctly state his question or objection, which -the moderator will decide. - - -_Privileges_ - -Questions relating to the _rights_ and _privileges_ of members are of -primary importance, and, until disposed of, take precedence of all -other business, and supersede all other motions, except that of -adjournment. - - -_Rule Suspended_ - -A rule of order may be _suspended_ by a vote of the body, to allow the -transaction of business necessary, but which could not otherwise be -done without a violation of such rule. - - -_Filling Blanks_ - -Where different members are suggested for filling blanks, the _highest -number, greatest distance,_ and _longest time_ are usually voted on -first. - - -_Adjournment_ - -1. A simple motion _to adjourn_ is always in order, except while a -member is speaking, or when taking a vote. It takes precedence of all -other motions, and is not debatable. - -2, In some deliberative bodies, a motion to adjourn is in order while a -speaker has the floor, or a vote is being taken, the business to stand, -on reassembling, precisely as when adjournment took place. - -3. A body may adjourn to a specific time; but if no time be mentioned, -the fixed, or usual time of meeting, is understood. If there be no -fixed, or usual time of meeting, then an adjournment without date is -equivalent to a dissolution. - - - -+CHAPTER VIII+ - -CHRISTIAN DOCTRINE - -All evangelical churches profess to take the Holy Scriptures as their -only and sufficient guide in matters of religious faith and practice. -Baptists, especially, claim to have no authoritative creed except the -New Testament. It is common, however, for the churches to have -formulated statements of what are understood to be the leading -Christian doctrines, printed and circulated among their members. These -are not uniform among the churches, but are in substantial agreement as -to the doctrines taught. Indeed, each church is at liberty to prepare -its own confession, or have none at all; no one form being held as -binding and obligatory on the churches to adopt. Members, on being -received to fellowship, are not required to subscribe or pledge -conformity to any creed-form, but are expected to yield substantial -agreement to that which the church with which they unite has adopted. - -There are two Confessions which have gained more general acceptance -than any others, and are now being widely adopted by the churches over -the country. As to substance of doctrine, they do not essentially -differ. That known as the New Hampshire Confession is commonly used by -the churches North, East, and West; while that known as the -Philadelphia Confession, is very generally in use in the South and -Southwest. The former is much more brief and for that reason preferred -by many. The other is substantially the London Confession of Faith, -published by English Baptists in 1689. It is much more full in -statement than the other, and is higher in its tone as to the doctrines -of grace. - -American Baptists are decidedly Calvinistic as to substance of -doctrine, but moderately so, being midway between the extremes of -Arminianism and Antinomianism. Though diversities of opinion may -incline to either extreme, the "general atonement" view is for the most -part held, while the "particular atonement" theory is maintained by not -a few. The freedom of the human will is declared, while the sovereignty -of Divine grace, and the absolute necessity of the Spirit's work in -faith and salvation are maintained. They practice "strict communion," -as do their mission churches in foreign lands. In Great Britain, -Baptists are sharply divided between "strict and free communion," and -between the particular and the general atonement theories. - -The New Hampshire Confession, with a few verbal changes, is here -inserted. But some of the proof-texts usually accompanying these -articles are, for want of space, omitted.[1] - - -ARTICLES OF FAITH - -I. THE SCRIPTURES - -We believe that the Holy Bible was written by men Divinely inspired, -and is a perfect treasure of heavenly instruction;[1] that it has God -for its author, salvation for its end, and truth without any mixture of -error for its matter;[2] that it reveals the principles by which God -will judge us;[3] and therefore is, and shall remain to the end of the -world, the true center of Christian union, and the supreme standard by -which all human conduct, creeds and opinions should be tried. - -[1] 2 Tim. 3:16, 17. All Scripture is given by inspiration of God, and -is profitable for doctrine, for reproof, for correction, for -instruction in righteousness; that the man of God may be perfect, -thoroughly furnished unto all good works. Also, 2 Peter 1:21; 2 Sam. -23:2; Acts 1:16. - -[2] Prov. 30:5, 6. Every word of God is pure. Add thou not unto His -words, lest He reprove thee, and thou be found a liar. Also, John -17:17; Rev. 22:18, 19; Rom. 3:4. - -[3] Rom. 2:12. As many as have sinned in the law, shall be judged by -the law. John 12:47, 48. If any man hear My words--the word that I have -spoken, the same shall judge him in the last day. Also, 1 Cor. 4:3, 4; -Luke 10:10-16; 12:47, 48. - - -II. THE TRUE GOD - -We believe the Scriptures teach that there is one, and only one, living -and true God, an infinite, intelligent Spirit, whose name is JEHOVAH, -the Maker and Supreme Ruler of Heaven and Earth:[1] inexpressibly -glorious in holiness,[2] and worthy of all possible honor, confidence, -and love;[3] that in the unity of the Godhead there are three Persons, -the Father, the Son, and the Holy Ghost;[4] equal in every Divine -perfection, and executing distinct but harmonious offices in the great -work of redemption. - -[1] John 4:24. God is a spirit. Ps. 147:5. His understanding is -infinite. Ps. 83:18. Thou whose name alone is JEHOVAH art the Most High -over all the earth. Heb. 3:4; Rom. 1:20; Jer. 10:10. - -[2] Exod. 15:11. Who is like unto Thee--glorious in holiness? Isa. 6:3; -1 Peter 1:15, 16; Rev. 4:6-8. - -[3] Mark 12:30. Thou shalt love the Lord thy God with all thy heart, -and with all thy soul, and with all thy mind, and with all thy -strength. Rev. 4:11. Thou art worthy, O Lord, to receive glory, and -honour, and power. Matt. 10:37; Jer. 2:12, 13. - -[4] Matt. 28:19. Go ye therefore and teach all nations, baptizing them -in the name of the Father, and of the Son, and of the Holy Ghost. John -15:26; 1 Cor. 12:4-6. - - -III. THE FALL OF MAN - -We believe the Scriptures teach that man was created in holiness, under -the law of his Maker;[1] but by voluntary transgression fell from that -holy and happy state;[2] in consequence of which all mankind are now -sinners[3] not by constraint but choice; being by nature utterly void -of that holiness required by the law of God, positively inclined to -evil; and therefore under just condemnation,[4] without defense or -excuse.[5] - -[1] Gen. 1:27. God created man in His own image. Gen. 1:31. And God saw -everything that He had made, and behold, it was very good. Eccl. 7:29; -Acts 17:26; Gen. 2:16. - -[2] Gen. 3:6-24. And when the woman saw that the tree was good for -food, and that it was pleasant to the eyes, and a tree to be desired to -make one wise; she took of the fruit thereof, and did eat; and gave -unto her husband with her, and he did eat. Rom. 5:12. - -[3] Rom. 5:19. By one man's disobedience many were made sinners. John -3:6; Ps. 51:5; Rom. 5:15-19; 8:7. - -[4] Eph. 2:3. Among whom also we all had our conversation in times past -in the lusts of our flesh fulfilling the desires of the flesh and of -the mind; and were by nature the children of wrath even as others. - -[5] Ezek. 18:19, 20. The soul that sinneth it shall die. Rom. 1:20. So -that they are without excuse. Rom. 3:19. That every mouth may be -stopped, and all the world may become guilty before God. Gal. 3:22. - - -IV. THE WAY OF SALVATION - -We believe the Scriptures teach that the salvation of sinners is wholly -of grace;[1] through the mediatorial offices of the Son of God;[2] who -according to the will of the Father, became man, yet without sin;[3] -honored the Divine law by His personal obedience, and by His death made -a full atonement for our sins;[4] that having risen from the dead, He -is now enthroned in heaven; and uniting in His wonderful person the -tenderest sympathies with Divine perfections, He is every way qualified -to be a suitable, a compassionate and all-sufficient Saviour.[5] - -[1] Eph. 2:5. By grace ye are saved. Matt. 18:11; 1 John 4:10; 1 Cor. -3:5-7; Acts 15:11. - -[2] John 3:16. For God so loved the world that He gave His only -begotten Son, that whosoever believeth in Him should not perish, but -have everlasting life. - -[3] Phil. 2:6-7. Who being in the form of God thought it not robbery to -be equal with God; but made Himself of no reputation, and took on Him -the form of a servant, and was made in the likeness of men. - -[4] Isa. 53:4, 5. He was wounded for our transgressions, He was bruised -for our iniquities; the chastisement of our peace was upon Him; and -with His stripes we are healed. - -[5] Heb. 7:25. Wherefore He is able also to save them to the uttermost -that come unto God by Him, seeing He ever liveth to make intercession -for them. Col. 2:9. For in Him dwelleth all the fulness of the Godhead -bodily. - - -V. JUSTIFICATION - -We believe the Scriptures teach that the great Gospel blessing which -Christ[1] secures to such as believe in Him is justification;[2] that -justification includes the pardon of sin,[3] and the gift of eternal -life on principles of righteousness; that it is bestowed, not in -consideration of any works of righteousness which we have done, but -solely through faith in Christ; by means of which faith His perfect -righteousness is freely imputed to us by God;[4] that it brings us into -a state of most blessed peace and favor with God, and secures every -other blessing needful for time and eternity.[5] - -[1] John 1:16. Of His fulness have all we received. Eph. 3:8. - -[2] Acts 13:39. By Him all that believe are justified from all things. -Isa. 3:11, 12; Rom. 5:1. - -[3] Rom. 5:9. Being justified by His blood, we shall be saved from -wrath through Him. Zech. 13:1; Matt. 9:6; Acts 10:43. - -[4] Rom. 5:19. By the obedience of One shall many be made righteous. -Rom. 3:24-26; 4:23-25; 1 John 2:12. - -[5] Rom. 5:1, 2. Being justified by faith, we have peace with God, -through our Lord Jesus Christ: by whom also we have access by faith -into this grace wherein we stand and rejoice in hope of the glory of -God. - - -VI. THE FREENESS OF SALVATION - -We believe the Scriptures teach that the blessings of salvation are -made free to all by the Gospel:[1] that it is the immediate duty of all -to accept them by a cordial, penitent, and obedient faith;[2] and that -nothing prevents the salvation of the greatest sinner on earth but his -own determined depravity and voluntary rejection of the Gospel;[3] -which rejection involves him in an aggravated condemnation.[4] - -[1] Isa. 55:1. Ho, every one that thirsteth, come ye in the waters. -Rev. 22:17. Whosoever will; let him take the water of life freely. - -[2] Acts 17:30. And the times of this ignorance God winked at, but now -commandeth all men everywhere to repent. Rom. 16:26; Mark 1:15; Rom. -1:15-17. - -[3] John 5:40. Ye will not come to Me, that ye might have life. Matt. -23:37; Rom. 9:32. - -[4] John 3:19. And this is the condemnation, that light is come into -the world, and men loved darkness rather than light because their deeds -were evil. Matt. 11:20; Luke 19:27; 2 Thess. 1:8. - - -VII. REGENERATION - -We believe the Scriptures teach that in order to be saved, men must be -regenerated, or born again;[1] that regeneration consists in giving a -holy disposition to the mind;[2] that it is effected in a manner above -our comprehension by the Holy Spirit, in connection with Divine -truth,[3] so as to secure our voluntary obedience to the Gospel;[4] and -that its proper evidence appears in the holy fruits of repentance, -faith, and newness of life.[5] - -[1] John 3:3. Verily, verily I say unto thee, except a man be born -again, he cannot see the kingdom of God. John 3:6, 7; 1 Cor. 1:14; Rev. -3:7-9; Rev. 21:27. - -[2] 2 Cor. 5:17. If any man be in Christ, he is a new creature. Ezek. -36:26; Deut. 30:6; Rom. 2:28, 29. - -[3] John 3:8. The wind bloweth where it listeth, and thou hearest the -sound thereof, but canst not tell whence it cometh, and whither it -goeth, so is every one that is born of the Spirit. John 1:13; James -1:16-18; 1 Cor. 1:30; Phil. 2:13. - -[4] 1 Peter 1:22-25. Ye have purified your souls in obeying the truth -through the Spirit. 1 John 5:1; Eph. 4:20-24; Col. 3:6-11. - -[5] Eph. 5:9. The fruit of the Spirit is in all goodness and -righteousness, and truth. Rom. 8:9; Gal. 5:18-23; Eph. 5:14-21; Matt. -3:8-10, 7:20; 1 John 5:4, 18. - - -VIII. REPENTANCE AND FAITH - -We believe the Scriptures teach that repentance and faith are sacred -duties, and also inseparable graces, wrought in the soul by the -regenerating Spirit of God;[1] whereby being deeply convinced of our -guilt, danger, and helplessness, and of the way of salvation by -Christ,[2] we turn to God with unfeigned contrition, confession, and -supplication for mercy; at the same time heartily receiving the Lord -Jesus as our Prophet, Priest, and King, and relying on Him alone as the -only and all-sufficient Saviour.[3] - -[1] Mark 1:15. Repent ye, and believe the gospel. Acts 11:18. Then hath -God also to the Gentiles granted repentance unto life. Eph. 2:8. By -grace are ye saved, through faith: and that not of yourselves: it is -the gift of God. 1 John 3:1. - -[2] John 16:8. He will reprove the world of sin, and of righteousness, -and of judgment. Acts 2:38. Then Peter said unto them, Repent, and be -baptized every one of you in the name of Jesus Christ for the remission -of sins. Acts 16:30, 31. - -[3] Romans 10:9-11. If thou shalt confess with thy mouth the Lord -Jesus, and shalt believe in thy heart that God hath raised Him from the -dead, thou shalt be saved. Acts 3:22, 23; Heb. 4:14. - - -IX. GOD'S PURPOSE OF GRACE - -We believe the Scriptures teach that election is the eternal purpose of -God, according to which He graciously regenerates, sanctifies, and -saves sinners;[1] that being perfectly consistent with the free agency -of man, it comprehends all the means in connection with the end;[2] -that it is a most glorious display of God's sovereign goodness;[3] that -it utterly excludes boasting, and promotes humility;[4] that it -encourages the use of means; that it may be ascertained by its effects -in all who truly accept of Christ;[5] that it is the foundation of -Christian assurance; and that to ascertain it with regard to ourselves -demands and deserves the utmost diligence.[6] - -[1] 2 Tim. 1:8, 9. But be thou partaker of the afflictions of the -gospel, according to the power of God: who hath saved us and called us -with an holy calling, not according to our works, but according to his -own purpose and grace which was given us in Christ Jesus before the -world began. - -[2] 2 Thess. 2:13, 14. But we are bound to give thanks always to God -for you, brethren beloved of the Lord, because God hath from the -beginning chosen you to salvation, through sanctification of the Spirit -and belief of the truth; whereunto He called you by our Gospel, to the -obtaining of the glory of our Lord Jesus Christ. - -[3] 1 Cor. 4:7. For who maketh thee to differ from another? and what -hast thou that thou didst not receive? Now if thou didst receive it, -why dost thou glory as if thou hadst not received it? 1 Cor. 1:26-31; -Rom. 3:27. - -[4] 2 Tim. 2:10. Therefore I endure all things for the elect's sakes, -that they also may obtain the salvation which is in Christ Jesus with -eternal glory. 1 Cor. 9:22; Rom. 8:28-30. - -[5] 1 Thess. 1:4. Knowing, brethren beloved, your election of God. - -[6] 2 Peter 1:10, 11. Wherefore the rather, brethren, give diligence to -make your calling and election sure. Phil. 3:12; Heb. 6:11. - - -X. SANCTIFICATION - -We believe the Scriptures teach that sanctification is the process by -which, according to the will of God, we are made partakers of His -holiness;[1] that it is a progressive work;[2] that it is begun in -regeneration; that it is carried on in the hearts of believers by the -presence and power of the Holy Spirit, the Sealer and Comforter, in the -continual use of the appointed means--especially the Word of -God--self-examination, self-denial, watchfulness and prayer;[3] and in -the practice of all godly exercise and duties.[4] - -[1] 1 Thess. 4:3. For this is the will of God, even your -sanctification. 1 Thess. 5:23. And the very God of peace sanctify you -wholly. 2 Cor. 7:1; 13:9; Eph. 1:4. - -[2] Prov. 4:18. The path of the just is as the shining light, which -shineth more and more, unto the perfect day. - -[3] Phil. 2:12, 13. Work out your own salvation with fear and -trembling, for it is God which worketh in you both to will and to do of -his good pleasure. Eph. 4:11, 12; 1 Peter 2:2; 2 Peter 3:18; 2 Cor. -13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18, 4:30. - -[4] 1 Tim. 4:7. Exercise thyself unto godliness. - - -XI. PERSEVERANCE OF SAINTS - -We believe the Scriptures teach that such as are truly regenerate, -being born of the Spirit, will not utterly fall away and perish, but -will endure unto the end;[1] that their preservering attachment from -Christ is the grand mark which distinguishes them from superficial -professors;[2] that a special Providence watches over their welfare;[3] -and that they are kept by the power of God through faith unto -salvation.[4] - -[1] John 8:31. Then said Jesus, If ye continue in My word, then are ye -My disciples indeed. 1 John 2:27, 28. - -[2] 1 John 2:19. They went out from us, but they were not of us: for if -they had been of us, they would no doubt have continued with us: but -they went out that it might be made manifest that they were not all of -us. - -[3] Rom. 8:28. And we know that all things work together for good unto -them that love God, to them who are the called according to His -purpose. Matt. 6:30-33; Jer. 32:40. - -[4] Phil. 1:6. He who hath begun a good work in you will perform it -until the day of Jesus Christ. Phil. 2:12, 13. - - -XII. THE LAW AND GOSPEL - -We believe the Scriptures teach that the law of God is the eternal and -unchangeable rule of his moral government;[1] that it is holy, just, -and good;[2] and that the inability which the Scriptures ascribe to -fallen men to fulfill its precepts arises entirely from their sinful -nature;[3] to deliver them from which, and to restore them through a -Mediator to unfeigned obedience to the holy law, is one great end of -the Gospel, and of the means of grace connected with the establishment -of the visible church.[4] - -[1] Rom. 3:31. Do we make void the law through faith? God forbid. Yea, -we establish the law. Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15. - -[2] Rom. 7:12. The law is holy, and the commandment holy, and just, and -good. Rom. 7:7, 14, 22; Gal. 3:21; Ps. 119. - -[3] Rom. 8:7, 8. The carnal mind is enmity against God: for it is not -subject to the law of God, neither indeed can be. So then they that are -in the flesh cannot please God. - -[4] Rom. 8:2-4. For the law of the Spirit of life in Christ Jesus hath -made me free from the law of sin and death. For what the law could not -do, in that it was weak through the flesh, God sending his own Son in -the likeness of sinful flesh, and for sin, condemned sin in the flesh; -that the righteousness of the law might be fulfilled in us, who walk -not after the flesh, but after the Spirit. - - -XIII. A GOSPEL CHURCH - -We believe the Scriptures teach that a visible Church of Christ is a -company of baptized believers,[1] associated by covenant in the faith -and fellowship of the Gospel;[2] observing the ordinances of Christ;[3] -governed by His laws;[4] and exercising the gifts, rights, and -privileges invested in them by His Word;[5] that its only Scriptural -officers are bishops or pastors, and deacons,[6] whose qualifications, -claims, and duties are defined in the Epistles to Timothy and Titus. - -[1] Acts 2:41, 42. Then they that gladly received his word were -baptized; and the same day there were added to them about three -thousand souls. - -[2] 2 Cor. 8:5. They first gave their own selves to the Lord, and unto -us by the will of God. - -[3] 1 Cor. 11:2. Now I praise you, brethren, that ye remember me in all -things, and keep the ordinances as I delivered them to you. - -[4] Matt. 28:20. Teaching them to observe all things whatsoever I have -commanded you. John 13:15. - -[5] 1 Cor. 14:12. Seek that ye may excel to the edifying of the church. - -[6] Phil. 1:1. With the bishops and deacons. Acts 14:23, 15:22. 1 Tim. -3, Titus 1. - - -XIV. CHRISTIAN BAPTISM - -We believe the Scriptures teach that Christian baptism is the immersion -in water of a believer in Christ,[1] into the name of the Father, and -Son, and Holy Ghost;[2] to show forth in a solemn and beautiful emblem -his faith in the crucified, buried, and risen Saviour, with its effect, -in His death to sin and resurrection to a new life;[3] that it is -prerequisite to the privileges of a church relation, and to the Lord's -Supper.[4] - -[1] Acts 8:36-39. And the eunuch said, See, here is water: what doth -hinder me to be baptized? And Philip said, If thou believest with all -thy heart, thou mayest. . . . And they went down into the water, both -Philip and the eunuch, and he baptized him. Matt. 3:5, 6; John 3:22, -23; 4:1, 2; Matt. 28:19. - -[2] Matt. 28:19. Baptizing them in the name of the Father and of the -Son, and of the Holy Ghost. Acts 10:47, 48; Gal. 3:27, 28. - -[3] Rom. 6:4. Therefore we are buried with him by baptism into death; -that like as Christ was raised up from the dead by the glory of the -Father, even so we also should walk in newness of life. Col. 2:12. - -[4] Acts 2:41, 42. Then they that gladly received his word were -baptized, and there were added to them, the same day, about three -thousand souls. And they continued steadfastly in the Apostles' -doctrine and fellowship, and in breaking of bread, and in prayers. -Matt. 28:19, 20. - - -XV. THE LORD'S SUPPER - -We believe the Scriptures teach that the Lord's Supper is a provision -of bread and wine, representing Christ's body and blood, partaken of by -the members of the church assembled for that purpose,[1] in -commemoration of the death of their Lord,[2] showing their faith and -participation in the merits of His sacrifice, their dependence on Him -for spiritual life and nourishment,[3] and their hope of life eternal -through His resurrection from the dead; its observance to be preceded -by faithful self-examination.[4] - -[1] Luke 22:19, 20. And He took bread, and gave thanks, and brake, and -gave unto them, saying, This is My body, which is given for you; this -do in remembrance of Me. Likewise the cup after supper, saying, This -cup is the new testament in My blood, which is shed for you. Mark -14:26-28; Matt. 26:27-30; 1 Cor. 11:22-30; 1 Cor. 10:16. - -[2] 1 Cor. 11:26. For as oft as ye eat this bread, and drink this cup, -ye do show the Lord's death until He come. Matt. 28:20. - -[3] John 6:35, 54, 56. Jesus said unto them, I am the bread of life. -Whoso eateth My flesh and drinketh My blood hath eternal life. He that -eateth My flesh and drinketh My blood dwelleth in Me, and I in him. - -[4] 1 Cor. 11:28. But let a man examine himself, and so let him eat of -that bread, and drink of that cup. Acts 2:42, 46; 20:7, 11. - - -XVI. THE LORD'S DAY - -We believe the Scriptures teach that the first day of the week is the -Lord's Day,[1] and is to be kept sacred to religious purposes[2] by -abstaining from all secular labor, except works of mercy and -necessity;[3] by the devout observance of all the means of grace, both -private and public;[4] and by preparation for that rest that remaineth -for the people of God. - -[1] Acts 20:7. On the first day of the week, when the disciples came -together to break bread, Paul preached to them. - -[2] Exod. 20:8. Remember the Sabbath Day, to keep it holy. Rev. 1:10. I -was in the Spirit on the Lord's Day. Ps. 113:2-4. - -[3] Isa. 58:13, 14. If thou turn away thy foot from the Sabbath, from -doing thy pleasure on My holy day: and call the Sabbath a delight, the -holy of the Lord, honourable; and shalt honour Him, not doing thine own -ways, nor finding thine own pleasure, nor speaking thine own words; -then shalt thou delight thyself in the Lord, and I will cause thee to -ride upon the high places of the earth, and feed thee with the heritage -of Jacob. Isa. 56:2-8. - -[4] Heb. 10:24, 25. Not forsaking the assembling of yourselves -together, as the manner of some is. Acts 13:44. The next Sabbath Day -came almost the whole city together to hear the Word of God. - - -XVII. CIVIL GOVERNMENT - -We believe the Scriptures teach that civil government is of Divine -appointment, for the interest and good order of human society;[1] and -that magistrates are to be prayed for, conscientiously honored, and -obeyed;[2] except only in things opposed to the will of our Lord Jesus -Christ,[3] who is the only Lord of the conscience, and the Prince of -the kings of the earth.[4] - -[1] Rom. 13:1-7. The powers that be are ordained of God. For rulers are -not a terror to good works, but to the evil. - -[2] Matt. 22:21. Render therefore unto Cæsar the things that are -Cæsar's, and unto God the things that are God's. Titus 3:1; 1 Peter -2:13; 1 Tim. 2:1-8. - -[3] Acts 5:29. We ought to obey God rather than man. Matt. 10:28. Fear -not them which kill the body, but are not able to kill the soul. Dan. -3:15-18; 6:7, 10; Acts 4:18-20. - -[4] Matt. 23:10. Ye have one Master, even Christ. Rev. 19:16. And he -hath on his vesture and on his thigh a name written, KING OF KINGS AND -LORD OF LORDS. Ps. 72:11; Ps. 2; Rom. 14:8-13. - - -XVIII. RIGHTEOUS AND WICKED - -We believe the Scriptures teach that there is a radical and essential -difference between the righteous and the wicked;[1] that such only as -are regenerate, being justified through faith in Jesus Christ and -sanctified by the Spirit of God, are truly righteous in His esteem;[2] -while all such as continue in impenitence and unbelief are, in His -sight, wicked and under the curse;[3] and this distinction holds among -men, both in and after death.[4] - -[1] Mal. 3:18. Ye shall discern between the righteous and the wicked: -between him that serveth God and him that serveth him not. Prov. 12:26; -Isa. 5:26; Gen. 18:23; Jer. 15:19; Acts 10:34, 35; Rom. 6:16. - -[2] Rom. 1:17. The just shall live by faith. 1 John 2:29. If ye know -that He is righteous, ye know that every one that doeth righteousness -is born of Him. 1 John 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1 -Peter 4:17, 18. - -[3] 1 John 5:19. And we know that we are of God, and the whole world -lieth in wickedness. Gal. 3:10. As many as are of the works of the law, -are under the curse. John 3:36; Isa. 57:21; Ps. 10:4; Isa. 55:6, 7. - -[4] Prov. 14:32. The wicked is driven away in his wickedness, but the -righteous hath hope in his death. Luke 16:25. Thou in thy lifetime -receivedst thy good things, and likewise Lazarus evil things; but now -he is comforted, and thou art tormented. John 8:21-24; Prov. 10:24; -Luke 12:4, 5; 11:23-26; John 12:25, 26; Eccl. 3:17. - - -XIX. THE WORLD TO COME - -We believe the Scriptures teach that the end of the world is -approaching;[1] that at the last day Christ will descend from -heaven,[2] and raise the dead from the grave for final retribution;[3] -that a solemn separation will then take place;[4] that the wicked will -be adjudged to endless sorrow, and the righteous to endless joy;[5] and -that this judgment will fix forever the final state of men in heaven or -hell on principles of righteousness.[6] - -[1] 1 Peter 4:7. But the end of all things is at hand: be ye therefore -sober, and watch unto prayer. 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35. - -[2] Acts 1:11. This same Jesus which is taken up from you into heaven, -shall so come in like manner as ye have seen Him go into heaven. - -[3] Acts 24:15. There shall be a resurrection of the dead, both of the -just and unjust. 1 Cor. 15:12-58; Luke 14:14; Dan. 12:2. - -[4] Matt. 13:49. The angels shall come forth, and sever the wicked from -among the just. Matt. 13:37-43; 24:30, 31; 25:31-33. - -[5] Matt. 25:31-46. And these shall go away into everlasting -punishment, but the righteous into life eternal. Rev. 22:11. He that is -unjust, let him be unjust still; and he which is filthy, let him be -filthy still; and he that is righteous, let him be righteous still; and -he that is holy; let him be holy still. 1 Cor. 6:9, 10; Mark 9:43-48. - -[6] 2 Thess. 1:6-12. Seeing it is a righteous thing with God to -recompense tribulation to them who trouble you and to you who are -troubled, rest with us . . . when He shall come to be glorified in His -saints, and to be admired in all them that believe. Heb. 6:1, 2; 1 Cor. -4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11, 12; 1 John 2:28; 4:17; -2 Peter 3:11, 12. Seeing then that all these things shall be dissolved, -what manner of persons ought ye to be in all holy conversation and -godliness, looking for and hasting unto the coming of the day of God? - - -COVENANT - -Having been, as we trust, brought by Divine grace to embrace the Lord -Jesus Christ, and to give ourselves wholly to Him, we do now solemnly -and joyfully covenant with each other TO WALK TOGETHER IN HIM, WITH -BROTHERLY LOVE, to His glory, as our common Lord. We do, therefore, in -His strength, engage-- - -That we will exercise a Christian care and watchfulness over each -other, and faithfully warn, exhort, and admonish each other as occasion -may require: - -That we will not forsake the assembling of ourselves together, but will -uphold the public worship of God and the ordinances of His house: - -That we will not omit closet and family religion at home, nor neglect -the great duty of religiously training our children, and those under -our care, for the service of Christ and the enjoyment of heaven: - -That, as we are the light of the world, and the salt of the earth, we -will seek Divine aid to enable us to deny ungodliness and every worldly -lust, and to walk circumspectly in the world, that we may win the souls -of men: - -That we will cheerfully contribute of our property according as God has -prospered us, for the maintenance of a faithful and evangelical -ministry among us, for the support of the poor, and to spread the -Gospel over the earth. - -That we will in all conditions, even till death, strive to live to the -glory of Him who hath called us out of darkness into His marvelous -light. - -"And may the God of peace, who brought again from the dead our Lord -Jesus, that great Shepherd of the sheep, through the blood of the -everlasting covenant, make us perfect in every good work to do his -will, working in us that which is well pleasing in his sight through -Jesus Christ, to whom be glory, for ever and ever. Amen." - -+FOOTNOTES:+ - -[1] For a fuller account of these Confessions, see the "Baptist Church - Directory." - - - -+CHAPTER IX+ - -OPTIONAL STANDING RESOLUTIONS - -A Christian church should be the uncompromising friend of all virtue, -and the determined enemy of all vice. Public morality and social purity -should find in it an open and earnest advocate and defender. Churches -should bear in mind that Christian morality, which constitutes their -rule of life, claims a much higher standard than the morality of -worldly society about them. Therefore their deportment should be such -as to have a good report of them that are without, and command the -respect of the world. In all this the pastor should be the wise but -decided and courageous teacher, leader and exemplar for his people. - -There are certain questions of moral reform and social recreation with -reference to which the churches are often much perplexed, but with -reference to which they should have settled convictions, and hold a -well-defined attitude. It is not wise to put definitions and -restrictions touching intemperance, card-playing, theater-going, -dancing, and the like, into covenants or articles of faith. A better -way is for the church, after due consideration, to pass _standing -resolutions_ on the subject, to be placed on its records as a guide to -future action. Something like the following, to be varied at the option -of the body, would serve as a declaration of principles: - -1. _Resolved,_ That this church expects every member to contribute -statedly for its pecuniary support, according to his ability, as God -has prospered him, and that a refusal to do this will be considered a -breach of covenant. - -2. _Resolved,_ That this church will entertain and contribute statedly -to Home and Foreign Missions, and to other leading objects of Christian -benevolence, approved of and supported by our denomination. - -3. _Resolved,_ That the religious education of the young and Bible -study as represented in Sunday school work commend themselves to our -confidence, and we will, to the extent of our ability, give them our -sympathy and our aid, by both our personal cooperation and -contributions and expressed appreciation of all their legitimate aims -and work. - -4. _Resolved,_ That in our opinion, the use of intoxicating drinks as a -beverage, and also the manufacture and sale of the same for such a -purpose are contrary to Christian morals, injurious to personal piety, -and a hindrance to Gospel truth, and that persons so using, making, or -selling, are thereby disqualified for membership in this church. - -5. _Resolved,_ That we emphatically discountenance and condemn the -practice of church-members frequenting theaters and other similar -places of public amusements, as inconsistent with a Christian -profession, detrimental to personal piety, and pernicious in the -influence of its example on others. - -6. _Revolved,_ That the members of this church are earnestly requested -not to provide for, take part in, or by any means encourage dancing or -card-playing; but in all consistent ways to discountenance the same as -a hindrance to personal godliness in their associations and tendencies, -and an offense to brethren whom we should not willingly grieve. - - - -+CHAPTER X+ - -BAPTISM CONSIDERED - -What is Christian baptism? This is the gravest question which enters -into the baptismal controversy. Other questions of moment there are in -connection with it, touching the design, the efficacy, and the -subjects. But it is of primary importance to know what constitutes -baptism. - -Baptists answer the question by saying that baptism is the immersion, -dipping, or burying in water, of a professed believer in Christ, in the -name of the Father, the Son, and the Holy Spirit. - -Pedobaptists, both Roman Catholic and Protestant, answer the question -by saying that baptism is either the sprinkling or pouring of water -upon the candidate, touching the forehead with wet fingers, or dipping -the person wholly into water; in either case in the name of the Father, -the Son, and the Spirit; and that it may be administered to a candidate -on his profession of faith, or to an unconscious infant on the -professed faith of parents or sponsors. This would make four kinds of -baptism, and two classes of subjects for its reception; and would -consist rather in the application of water to the person, than putting -the person into water. - -Baptists hold to a unity of the ordinance, as well as to a oneness of -the faith; insisting that as there is but one Lord, and one faith, so -there is but one baptism. And the dipping in water of a professed -disciple of Christ is that one baptism. Neither sprinkling a person -with water, nor pouring water upon him can by any possibility be -Christian baptism. That this position is the true one, we appeal to the -New Testament, and the best extant historical and philological -authorities to establish. - -Let it be distinctly understood, however, that all the eminent names -and learned authorities hereafter cited are Pedobaptists. Baptist -authorities are wholly omitted, not because they are less accurate or -less valuable, but because we prefer to allow our opponents in this -controversy to bear witness for us, rather than to testify in our own -behalf. - - -THE MEANING OF THE WORD - -The word _baptize_ is, properly speaking, a Greek word (_baptizo_), -adapted to the English language by a change in its termination. This is -the word always used by Christ and His Apostles to express and define -the ordinance. What does that word mean as originally used? For it is -certain that our Lord, in commanding a rite to be observed by believers -of all classes, in all lands, and through all ages, would use a word of -positive and definite import, and one whose meaning would admit of no -reasonable doubt. What do Greek scholars say? How do the Greek lexicons -define the word? - -SCAPULA says: "To _dip,_ to immerse, as we do anything for the purpose -of dyeing it." - -SCHLEUSNER says: "Properly it signifies to _dip,_ to immerse, to -immerse in water." - -PARKHURST says: "To dip, _immerse,_ or plunge in water." - -STEVENS says: "To merge, or _immerse,_ to submerge, or bury in water." - -DONNEGAN says: "To _immerse_ repeatedly into liquid, to submerge, to -soak thoroughly." - -ROBINSON says: "To _immerse,_ to sink." - -LIDDELL AND SCOTT say: "To _dip_ repeatedly." - -GRIMM'S LEXICON _of the New Testament,_ which in Europe and America -stands confessedly at the head of Greek lexicography, as translated and -edited by Professor Thayer, of Harvard University, thus defines -_baptizo:_ "(1) To dip repeatedly, to immerse, submerge. (2) To cleanse -by dipping or submerging. (3) To overwhelm. In the New Testament it is -used particularly of the rite of sacred ablution; first instituted by -John the Baptist, afterward by Christ's command received by Christians -and adjusted to the contents and nature of their religion, viz., an -_immersion_ in water, performed as a sign of the removal of sin, and -administered to those who, impelled by a desire for salvation, sought -admission to the benefits of the Messiah's kingdom. With _eis_ to mark -the element into which the immersion is made; _en_ with the dative or -the thing in which one is immersed." - -The noun _baptisma,_ the only other word used in the New Testament to -denote the rite, GRIMM-THAYER thus define: "A word peculiar to the New -Testament and ecclesiastical writers: used (1) of John's baptism; (2) -of Christian baptism. This, according to the view of the Apostles, is a -rite of sacred _immersion_ commanded by Christ." - -Add to those such authorities as Alstidius, Passow, Schöttgen, -Stockius, Stourdza, Sophocles, Anthon, Rosenmüller, Wetstein, Leigh, -Turretin, Beza, Calvin, Witsius, Luther, Vossius, Campbell, and many -others who bear the same witness to the proper meaning of the word -_baptize._ If at any time the word may have a secondary meaning, it is -strictly in accord with its primary meaning--to dip, or immerse. For -both classic and sacred Greek the same meaning holds. - -PROF. MOSES STUART, one of the ablest scholars America has produced, -declared: "_Baptizo_ means to dip, plunge, or _immerse_ into any -liquid. All lexicographers and critics of any note are agreed in this." -_Essay on Baptism, p. 51; Biblical Repository, 1833, p. 298._ - -"All lexicographers and critics, of any note, are agreed in this," says -one of the foremost scholars of the age, and he a Pedobaptist. What a -concession! - -The Greek language is rich in terms for the expression of all positive -ideas, and all varying shades of thought. Why, then, did our Lord in -commanding, and His Apostles in transmitting His command to posterity, -use _always_ and _only_ the one word _baptizo,_ to describe the action, -and that one word _baptisma,_ to describe the ordinance to which He -intended all His followers to submit? The word _louo_ means to _wash_ -the body, and _nipto_ to wash parts of the body; but these words are -not used, because washing is not what Christ meant. _Rantizo_ means to -_sprinkle,_ and if sprinkling were baptism this would have been the -word above all others; but it was never so used. _Cheo_ means to -_pour:_ but pouring is not baptism, and so this word was never used to -describe the ordinance. _Katharizo_ means to _purify,_ but it is not -used for the ordinance. The facts are clear and the reasoning -conclusive. - -STOURDZA, the Russian scholar and diplomat, says: "The church of the -West has then departed from the example of Jesus Christ; she has -obliterated the whole sublimity of the exterior sign. Baptism and -immersion are _identical._ Baptism by _aspersion_ is as if one should -say _immersion_ by _aspersion,_ or any other absurdity of the same -nature." _Considerations, Orthodox Ch., p. 87._ - - -THE BAPTISM OF JESUS - -The baptism of Jesus in the Jordan is thus described: "And Jesus, when -He was baptized, went up straightway out of the water" (Matt. 3:16). -And again, it is recorded that Jesus "was baptized of John in Jordan: -and straightway coming up out of the water" (Mark 1:10). He certainly -would not go down into Jordan to have water sprinkled on Him. Nobody -believes He would. He was baptized _in_ Jordan, not _with_ Jordan. -Moreover, he was _baptized,_ that is, _immersed,_ not _rantized,_ that -is, _sprinkled._ - -BISHOP TAYLOR says: "The custom of the ancient churches was not -sprinkling, but _immersion,_ in pursuance of the meaning of the word in -the commandments and the example of our blessed Saviour." _Commentary -on Matthew 3:16._ - -MACKNIGHT says: "Christ submitted to be baptized, that is, to be -_buried_ under water, and to be raised out of it again, as an emblem of -his future death and resurrection." _Com. Epis., Rom. 6:4._ - -And with these agree Campbell, Lightfoot, Whitby, Poole, Olshausen, -Meyer, Alford, and many other commentators and scholars. All those whom -John baptized he buried beneath the waters, and raised them up again. - - -MUCH WATER NEEDED - -It is recorded that "John also was baptizing in Enon, near to Salim, -because there was much water there" (John 3:23). Why need much water -except for dipping, or burying candidates in the act of baptism? - -JOHN CALVIN, the great theologian, scholar, and commentator, whom -Scaliger pronounced the most learned man in Europe, says: "From the -words of John (chap. 3:23) it may be inferred that baptism was -administered by John and Christ, by _plunging_ the whole body under -water." _Com. on John 3:23._ - -POOLE says: "It is apparent that both Christ and John baptized by -dipping the whole body in the water, else they need not have sought -places where had been a great plenty of water." _Annot. John 3:23._ - -WHITBY says: "Because there was much water there in which their whole -bodies might be dipped." _Crit. Com. John 3:23._ - -With these agree Bengel, Curcælleus, Adam Clarke, Geikie, Stanley, and -others. - - -PHILIP AND THE EUNUCH - -"And they went down both into the water, both Philip and the eunuch, -and he baptized him. And when they were come up out of the water, the -Spirit of the Lord caught away Philip" (Acts 8:38). Why go down into -the water, both, or either of them, if not for an immersion? - -VENEMA, the ecclesiastical historian, says: "It is without controversy, -that baptism in the primitive church was administered by _immersion_ -into water, and not by sprinkling; seeing that John is said to have -baptized in Jordan, and where there was much water, as Christ also did -by His disciples in the neighborhood of those places. Philip also going -down into the water baptized the eunuch." _Eccl. Hist., chap. I., sec. -138._ - -To this may be added Calvin, Grotius, Towerson, Poole, and others to -the same effect. - - -THE TESTIMONY OF SCHOLARS - -Great men are not always wise. Our search should be for the _truth_ -wherever found; and though our final appeal in these matters is to the -New Testament, still we are glad to use the testimony of distinguished -scholars where it affirms the teachings of the Scriptures and confirms -our position on the baptismal question. Especially so, as these -scholars are not of our own, but of other denominations. - -ZANCHIUS, the learned Roman Catholic professor of Heidelberg, whose -opinion De Courcy declared, "is worth a thousand others," said: "The -proper signification of _baptize_ is to _immerse,_ plunge under, -overwhelm in water." _Works, Vol. VI., p. 217. Geneva, 1619._ - -LUTHER, the great German Reformer, says: "The term _baptism_ is Greek; -in Latin it may be translated _mersio:_ since we _immerse_ anything -into water, that the whole may be covered with the water." _Works, Vol. -I., p. 71. Wit. ed., 1582._ - -MELANCHTHON, the most scholarly and able co-laborer with Luther, says: -"Baptism is _immersion_ into water, with this admirable benediction." -_Melanc. Catec. Wit., 1580._ - -CAVE, in his able work on Christian Antiquities, says: "The party to be -baptized was _wholly immersed,_ or put under water." _Prim. Christ., P. -I. Chap. X. p. 320._ - -BEZA, the learned translator of the New Testament, says: "Christ -commanded us to be baptized, by which word it is certain _immersion_ is -signified." _Annot. on Mark 7:4._ - -MEDE, the distinguished English scholar and Divine, says, "There was no -such thing as _sprinkling_ used in the Apostles' days, nor for many -ages after them." _Dis. on Titus 3:5._ - -GROTIUS, who his biographer calls one of the most illustrious names in -literature, politics, and theology says: "That baptism used to be -performed by _immersion,_ and not by pouring, appears by the proper -signification of the word, and by the places chosen for the -administration of the rite." _Annot. on Matt. 3:6; John 3:23._ - -ADAM CLARK, the great Methodist commentator, says: "Alluding to the -_immersions_ practiced in the case of adults, wherein the person -appeared to be _buried_ under the water as Christ was buried in the -heart of the earth." _Com. on Col. 2:12._ - -FREDERICK MEYER, one of the ablest and most accurate exegetes of the -present age, says: "_Immersion,_ which the word in classic Greek and in -the New Testament ever means." _Com. on Mark 7:4._ - -DEAN ALFORD says: "The baptism was administered by _immersion_ of the -whole person." _Greek Testament, Matt. 3:6._ - -BISHOP BOSSUET, the celebrated French Catholic bishop, orator, and -counselor of state, says: "To baptize, signifies to _plunge,_ as is -granted by all the world." See _Stenett ad Russen, p. 174._ - -DOCTOR SCHAFF, the well-known church historian, says: "_Immersion,_ and -not sprinkling, was unquestionably the original form. This is shown by -the very meaning of the words _baptizo, baptisma,_ and _baptismos_ used -to designate the rite." _Hist. Apos. Ch., p. 488. Merc. ed., 1851. Also -see Noel on Bap., Ch. 3, sec. 8._ - -DEAN STANLEY, the distinguished scholar, and historian of the Oriental -Church, says: "The practice of the Eastern Church, and the meaning of -the word, leave no sufficient ground for question that the original -form of baptism was _complete immersion_ in the deep baptismal waters." -_Hist. Eastern Church, p. 34._ - -PROFESSOR FISHER, of Yale College, the accomplished scholar and -historian, says of the Apostolic age: "The ordinary mode of baptism was -by _immersion._" _Hist. Christ. Church, p. 41._ - -PROFESSOR RIDDLE says: "There is no doubt that the usual mode of -administering baptism in the early church, was by _immersion,_ or -plunging the whole body of the person baptized under water." _Christ. -Antiq., p. 502._ - -Add to the above the testimony of Bishops Taylor and Sherlock, Witsius, -Poole, Vitringa, Diodati, Calvin, Samuel Clark, Bloomfield, Scholz, -Neander, and many others to the same effect, none of whom were Baptists. - - -APOSTOLICAL ALLUSIONS - -What idea could the Apostle have had as to the nature of baptism, when -in two of his epistles he alludes to it as a _burial_ except that it -was a dipping or burial in water? To the Romans he says: "Therefore we -are _buried_ with him, by baptism, into death" (Rom. 6:4). To the -Colossians, in nearly the same language, "_Buried_ with him in baptism" -(Col. 2:12). No one can misunderstand the meaning of these words. -Neither sprinkling, pouring, washing, cleansing--nothing but a complete -submersion--can represent a burial. And no candid mind could -misunderstand such language, unless blinded or biased by prejudice, -education, or sophistical reasoning from others. - -ARCHBISHOP TILLOTSON makes this comment: "Anciently those who were -baptized were _immersed_ and _buried_ in the water, to represent their -death to sin; and then did rise up out of the water, to signify their -entrance upon a new life. And to this custom the Apostle alludes." -_Works, Vol. I., p. 170._ - -JOHN WESLEY, the celebrated founder of Methodism, says: "Buried with -him, alluding to the ancient manner of baptizing by _immersion._" _Note -on Rom. 6:4._ - -CONYBEARE says: "This passage cannot be understood unless it be borne -in mind that the primitive baptism was by _immersion._" _Life and -Epist. St. Paul, Rom. 6:4._ - -BLOOMFIELD says: "Here is a plain allusion to the ancient custom of -baptizing by _immersion,_ and I agree with Koppe and Rosenmüller, that -there is reason to regret it should ever have been abandoned in most -Christian churches; especially as it has so evident a reference to the -mystical sense of baptism." _Recens. Synop., Rom. 6:4._ - -WHITEFIELD says: "It is certain that in the words of our text (Rom. -6:4) there is an allusion to the manner of baptizing which was by -_immersion._" _Eighteen Sermons, p. 297._ - -MEYER says: "The candidate says to himself, Now I enter into fellowship -with the death of Christ; I am to be buried with Christ in the -_immersion,_ and in the _emersion_ I rise with Christ to newness of -life." _Com. on Rom. 6:4._ - -Add to these the names of Bishop Fell, Doctor Doddridge, Adam Clark, -Estius, Maldonatus, Fritsche, Benson, Diodati, Turretin, Zwingli, -Whitby, Samuel Clarke, with others equally good in authority, and what -no one ought to question seems to be put beyond doubt. - - -THE WITNESS OF HISTORY - -Learned and devout men have studied with care the early records of -Christianity, and have written histories of the doctrines and customs -of the churches, during the ages immediately succeeding the Apostles. -What do they tell us as to the use of baptism during the first -centuries after Christ? - -BARNABAS, the companion of St. Paul; Hermas, writing about A. D. 95; -Justin Martyr, about A. D. 140; Tertullian, about A. D. 204; -Hippolytus, about A. D. 225; Gregory, about A. D. 360; Basil, about -A. D. 360; Ambrose, about A. D. 374; Cyril, about A. D. 374; -Chrysostom, about A. D. 400; all speak of being _dipped,_ or _buried,_ -or _immersed,_ or _plunged_ in the water in baptism; and none of them -make the least allusion to any application of water to the person for -baptism by sprinkling, pouring, washing, or any other mode whatsoever. - -DOCTOR WALL, whose learned and laborious researches in connection with -his exhaustive work on the _History of Infant Baptism_ left little for -others to discover in this field of scholarship, says: "The Greek -Church in all its branches does still use _immersion,_ and so do all -other Christians in the world, except the Latins. All those nations -that do now, or formerly did submit to the Bishop of Rome, do -ordinarily baptize their children by pouring or sprinkling. But _all -other Christians in the world,_ who never owned the Pope's usurped -power, do and ever did _dip_ their infants in the ordinary use. All the -Christians in Asia, all in Africa, and about one-third in Europe are of -the last sort." _Hist. Inf. Bap., Vol. II., p. 376, 3d ed._ - -BINGHAM, in his _Origines,_ the ablest work we have in English on -Christian Antiquities, says: "The ancients thought that immersion, or -_burying under water,_ did more lively represent the death, burial, and -resurrection of Christ, as well as our own death to sin and rising -again unto righteousness." _Christ. Antiq., B. XI., Ch. XI._ - -MOSHEIM says: "In this century (_the first_) baptism was administered -in convenient places, without the public assemblies, and by _immersing_ -the candidate wholly in water." _Eccl. Hist., Cent. I., Part. II., Ch. -4._ - -NEANDER says: "In respect to the form of baptism, it was in conformity -to the original institution, and the original import of the symbol, -performed by _immersion,_ as a sign of entire baptism into the Holy -Spirit, of being entirely penetrated with the same." _Ch. Hist., Vol. -I., p. 310._ Also, _Plant. and Train., Vol. I., p. 222._ - -SCHAFF says: "Finally, so far as it respects the mode and manner of -outward baptizing, there can be no doubt that _immersion,_ and not -sprinkling was the original normal form." _Hist. Christ. Ch., p. 488._ - -PRESSENSÉ says: "Baptism, which was the sign of admission into the -church, was administered by _immersion._ The convert was plunged -beneath the water, and as he rose from it he received the laying on of -hands." _Early Years of Christianity, p. 374._ - -KURTZ says: "Baptism took place by a complete _immersion._" _Church -History, p. 41._ - -KRAUS says: "Baptism was performed by _immersion_ in the name of the -Trinity." _Church History, p. 56. 1882._ - -ELLICOTT says: "Jewish ablutions arrived at a ceremonial purity in the -Levitical sense, and had nothing in common with the figurative act -which portrayed through _immersion_ the complete disappearance of the -old nature, and by the _emerging_ again, the beginning of a totally new -life." _Life of Christ, p. 110._ - - -FOR THIRTEEN CENTURIES - -It is proved that not only was immersion practiced for baptism by -Christ and His Apostles, but that for many ages after nothing else was -known as baptism: and that for _thirteen hundred years_ it was the -common and prevailing form over the whole Christian world, with only -exceptional departures, hereafter to be noticed. And that though the -Latin or Roman Church did finally adopt sprinkling, claiming the right -to change ordinances, the Greek and all the Oriental churches retained -dipping, as they do to this day. - -DOCTOR STACKHOUSE says: "Several authors have shown and proved that -this manner of _immersion_ continued, as much as possible, to be used -for _thirteen hundred years_ after Christ." _Hist. Bible, B. 8, Ch. 1._ - -BISHOP BOSSUET says: "We are able to make it appear, by the acts of -councils and by ancient rituals, that for _thirteen hundred years_ -baptism was thus administered [by immersion] throughout the whole -church, as far as possible." _Cited, Stennet ad Russen, p. 176._ - -HAGENBACH says: "From the _thirteenth century_ sprinkling came into -more general use in the West. The Greek Church, however, and the church -of Milan still retained the practice of _immersion._" _Hist. Doct. Vol. -II., p. 84, note 1._ - -VAN OOSTERZEE says: "This _sprinkling,_ which appears to have first -come generally into use in the _thirteenth century_ in place of the -entire _immersion_ of the body, in imitation of the previous baptism of -the sick, has certainly the imperfection that the symbolical character -of the act is expressed by it much less conspicuously than by complete -immersion and burial under the water." _Christ. Dogmat., Vol. II., p. -749._ - -COLEMAN says: "The practice of immersion continued even until the -_thirteenth or fourteenth_ century. Indeed, it has never been formally -abandoned." _Anc. Christ. Exemp., Ch. 19, Sec. 12._ - -To the same effect is the testimony of Doctors Brenner, Von Cölln, -Winer, Augusti, Bingham, and others. - - -AS TO THE GREEK CHURCH - -It is a notable fact and worthy of record in this discussion, that the -Greek Church has always retained immersion in baptism. This church -extends over Greece, Russia, Arabia, Palestine, Abyssinia, Siberia, and -other Oriental countries. Like the Latin Church, it has corrupted the -primitive purity of Gospel doctrine and practice with many absurd -glosses and superstitious rites. It practices infant baptism, yet it is -by _dipping,_ even in the severe climate of Siberia; and it uses -_trine_ immersion, or dipping the candidate three times, one to each of -the names in the sacred Trinity. But in all its branches immersion is -retained. - -THE EDINBURGH ENCYCLOPEDIA says: "The Greek Church, as well as the -Schismatics in the East, retained the custom of _immersing_ the whole -body; but the Western Church adopted, in the _thirteenth century,_ the -mode of sprinkling, which has been continued by the Protestants, -Baptists only excepted." _Ency. Edin., Art. Baptism._ - -These statements are fully confirmed by Stourdza, Ricaut, Deylingius, -Buddeus, Wall, King, Broughton, Stanley, Coleman and others, who have -written on the state and history of the Greek Church. - - -THE DESIGN OF BAPTISM - -What was baptism intended to represent? As a religious rite it meant -something, had some symbolic force, and represented some moral or -spiritual fact or truth. Its meaning was clearly this: to show forth -the death, burial, and resurrection of Christ, who died for our sins, -and rose again for our justification. And every believer who receives -this ordinance, professes thereby to have faith in the merits of -Christ's death as the ground of his own hope of Salvation; to have -fellowship also with His sufferings, and makes a declaration of his own -death to sin, and rising to a new life in Christ. It also typifies the -washing of regeneration; it further declares the candidate's hope of a -resurrection from the dead, even as Christ, into the likeness of whose -death he is buried, was raised up by the glory of the Father. Chiefly -_death, burial,_ and _resurrection:_ the great facts of redemptive -grace are by it set forth. Immersion in baptism does teach all this, -and immersion alone can teach it. Careful students of the New Testament -have clearly seen this, and very generally confessed it, whatever may -have been their practice. - -BISHOP NEWTON says: "Baptism was usually performed by _immersion,_ or -dipping the whole body under water, to represent the death, burial, and -resurrection of Christ, and thereby signify the person's own dying to -sin, the destruction of its power, and his resurrection to a new life." -_Pract. Expos. Cate., p. 297._ - -Bloomfield, Barnes, Schaff, Poole, Hammond, Barrows, Baxter, MacKnight, -Olshausen, Grotius, Saurin, Buddeus, Pictetus, Frankius, Wall, -Towerson, Adam Clark, Tyndale, and others, bear similar testimony as to -the design of the ordinance, and how it is answered in immersion only. - - -A SUFFICIENCY OF WATER - -There have been found persons so ignorant, or so weak, or so perverse -in their opposition to immersion, as to assert that the Jordan was a -small stream, so nearly dry in the summer, that it had not sufficient -depth of water for the immersion of the multitudes of the disciples of -John and of Jesus said to have been baptized in it; and also that -Jerusalem had no sufficient accommodation for the immersion of the -thousands of converts at the Pentecost, and on subsequent occasions. -People are becoming more intelligent, and more candid, and it is -possible that such puerile objections are no more heard. But it may be -well to give passing notice to the facts. - -DR. EDWARD ROBINSON, at that time professor in the Union Theological -Seminary, New York City, in 1840, made a careful survey of Palestine, -including the Jordan valley and river. His published statements -corroborate those of others previously made, as to the abundant supply -of water, both in the Jordan, and in the city of Jerusalem. He cites -the published statements of earlier explorers, whose works are known to -the reading public: Seetzen, who visited that country in 1806; -Burkhardt, who explored it in 1812; Irby and Mangles, in 1818; and -Buckingham, who traveled through it about the same time. See -_Robinson's Bib. Researches, Vol. II., Sec. 10, pp. 257-267._ - -LIEUTENANT LYNCH, of the United States Navy, was, in 1848, sent out by -our government in charge of an expedition to explore the river Jordan -and the Dead Sea. Doctor Thomson, for a quarter of a century missionary -in Syria and Palestine, traversed the land in 1857, and Dean Stanley in -1853, and others more recently. For a complete refutation of such -puerile objections as those above mentioned, and a confirmation of -Baptist claims, see the following works: Robinson's "Biblical -Researches," Vol. II, Sec. 10, pp. 257-267; Lynch's "Dead Sea -Expedition," Ch. 10 and 11; Thomson's "The Land and the Book," Vol. -II., pp. 445-6; Stanley's "Syria and Palestine," Ch. 7, pp. 306-7; -Barclay's "The City of the Great Kings," ch. 10; and other citations in -"Baptist Church Directory." - - -THE RISE OF SPRINKLING - -The question will naturally arise and very properly, When did -sprinkling for baptism first come into use? And how came it to pass, -that a human device superseded and took the place of a Divine -institution? These questions are fully and satisfactorily answered by -Pedobaptist scholars themselves, whose testimony we accept as a -justification of Baptist views. - -For _two hundred and fifty years_ after Christ we have no evidence of -any departure from the primitive practice of immersion. At length the -idea came to prevail that baptism possessed saving virtue, and had -power to purify and sanctify the soul, making its salvation more -secure. It was consequently thought unsafe to die unbaptized. Here was -the germ of the pernicious dogma of "baptismal regeneration," the -foundation alike of infant baptism and of sprinkling instead of -immersion. - -The first authenticated instance of _sprinkling_ occurred about the -middle of the third century, or A. D. 250. This was the case of -Novatian. The historian Eusebius gives this case, and Doctor Wall in -his laborious researches could find no earlier instance; good evidence -that no earlier existed. Novatian was dangerously sick, and believing -himself about to die, was anxious to be baptized. The case seemed -urgent, and as he was thought to be too feeble to be _immersed,_ a -substitute was resorted to; water was poured profusely over him as he -lay in bed, so as to resemble as much as possible a submersion. The -word used to describe this action (_perichutheis, purfusus_) has -usually been rendered _besprinkle;_ it rather means to pour profusely -over and about one. This it was thought might answer the purpose in -such an emergency. - -From this time onward pouring and sprinkling were resorted to at times -of extreme illness, or feebleness, where persons could not leave their -beds, and hence was termed _clinic_ baptism, from _clina,_ a couch. But -it was always regarded as a substitute for baptism, rather than baptism -itself; and its validity was doubted. Novatian himself having recovered -from his sickness, was objected to when his friends proposed to make -him bishop, because, it was said, he had never been properly baptized. -It was not, however, until the seventeenth century that sprinkling -became common in Europe, in France first, and then extending through -those countries over which the pope held sway. At length, accepted by -Calvin and the Genevan Church, it extended into Scotland, by John Knox, -and other Scotch refugees, who had found in Geneva a shelter from the -persecution to which they had been exposed in their native country; -then into England: and in 1643 it was adopted as the exclusive mode of -baptism by a majority of one of the Westminster Assembly of Divines, -and sanctioned by Parliament the next year. All of which is verified by -Eusebius, Valesius, Wall, Salmasius, Venema, Taylor, Towerson, Grotius, -"Ency. Brit.," "Edin. Ency.," and other reliable historical -authorities.[1] - -+FOOTNOTES:+ - -[1] For more numerous citations on this subject, see the "Star Book - on Christian Baptism," and "The Baptist Church Directory." - - - - -+CHAPTER XI+ - -THE LORD'S SUPPER - -The Lord's Supper, called also the "Eucharist," and the "Communion," is -the most sacred act of Christian worship, and the highest expression of -the mysteries of our holy religion. It is a service in which bread and -wine--the _loaf_ and the _cup_--are used to represent the body and the -blood of Christ, the Lamb of God, slain for us. The bread is _broken,_ -distributed, and eaten; the wine is _poured,_ distributed, and drunk by -the members of the assembled church, to show the sacrifice of Christ, -His body broken, and His blood shed for their redemption; and that by -His death they have life. Being begotten of God through the operation -of the Spirit, their new life is sustained and nourished by mystically -feeding on Him who is the Bread of God, which came down from heaven to -give life to the world. He said: "This do in remembrance of Me." "As -oft as ye eat this bread and drink this cup, ye proclaim the Lord's -death, till He come." "Except ye eat the flesh of the Son of man, and -drink His blood, ye have no life in you." "Whoso eateth My flesh and -drinketh My blood hath eternal life." "He that eateth My flesh, and -drinketh My blood, dwelleth in Me, and I in him." It is a Divine -reality, though a sublime mystery. - - -OPEN AND CLOSE COMMUNION - -The controversy between Baptists and other denominations, so far as the -Lord's Supper is concerned, has no reference to its nature, the purpose -for which it was instituted, the manner of its administration, or the -effect of the elements on the participants. It has reference simply to -the proper _subjects_ for participation in the privilege. Who may, and -who may not properly and of right come to the Lord's Table? On the -question of what are the Scriptural qualifications of participants, -Baptist and Pedobaptists differ--differ not as to the general rule to -be applied, but as to its particular application. And this particular -application leads to the controversy on what is called _"close -communion,"_ as practiced by Baptists, and to what is called _"open -communion,"_ as practiced by Pedobaptists. - -_What is open communion? Open,_ free or mixed communion is, strictly -speaking, that which allows any one who desires, and believes himself -qualified, to come to the Lord's Table, without any questions being -asked, or conditions imposed by the church in which the ordinance is -observed. But ordinarily the term is applied to the practice of the -greater part of the Pedobaptist churches, which hold that _sprinkling_ -is lawful baptism, and invite, not all persons, but members of all -evangelical churches, whatever be their view of church order and -ordinances; holding them all as being baptized because they have been -sprinkled. - -_What is close communion? Close,_ strict, or restricted communion is, -properly speaking, that which does not invite all indiscriminately to -the Lord's Table, but restricts the privilege to a particular class. -But ordinarily the term is applied to the practice of Baptist churches, -which invite only baptized believers, walking in orderly fellowship in -their own churches. And by baptized believers, they mean, of course, -immersed believers; not admitting sprinkling to be baptism at all. - - -ONE AND THE SAME RULE - -_Observe further:_ That Baptists and Pedobaptists have one and the same -rule in theory as to the proper qualification for participants, namely, -they all hold that baptism is a prerequisite. That unbaptized persons -have no legal right to the Lord's Supper, and cannot consistently be -invited to it. Pedobaptists would not invite unbaptized persons to the -Lord's Table, however good Christians, since such could not become -church-members, and the Supper is for those within the church, not for -the outside world. For though there are a few churches and a few -pastors, who in their extreme liberality might be disposed to invite -everybody to the sacred ordinance yet such a course would be contrary -to their denominational standards, and opposed to the usages of their -churches generally. - -_Further observe:_ They all practice a restriction since they restrict -the privilege to a particular class: namely, baptized believers, -walking in orderly church fellowship. But Baptists and Pedobaptists -differ as to what constitutes _baptism,_ the one rejecting, and the -other accepting the validity of sprinkling. Thus Baptists' custom is -more _"close,"_ and Pedobaptists' is more _"open,"_ by the difference -between their views of baptism; and by that difference only. -_Therefore,_ it is manifest that the question so called of "close" and -"open" communion is really not a question of "communion" at all, but of -what constitutes Scriptural baptism. Let that be settled, and the -controversy as to the restriction of the Lord's Supper will cease. - - -THE BAPTIST POSITION - -Baptists hold that there are _three_ imperative conditions precedent to -the privileges of the Lord's Supper: 1. _Regeneration._ No unconverted -person can with propriety, or of right, eat and drink at that sacred -feast, in commemoration of Christ's death. They must be persons dead to -sin, and alive to God; born again, through the operation of the Spirit. -2. _Baptism._ Buried with Christ in baptism on a profession of faith in -Him. No person, however good, and however manifestly regenerate, is -prepared without baptism, according to the Divine order, to receive the -Supper. Without baptism he cannot enter the fellowship of the church, -where the Supper alone is to be enjoyed. 3. _An orderly walk is -necessary._ An upright and consistent Christian walk, and godly -conversation among the saints, and before the world. For though one may -be truly regenerate, and properly baptized, yet if he be a disorderly -walker, violating his covenant obligations, living in sin, and bringing -reproach on the Christian profession, he has no right to sit at the -Lord's Table. - -The ordinances are a sacred trust which Christ has committed to the -churches as custodians, and which they are to watch and guard from all -profane intrusion, and improper use, with the most sedulous fidelity. -Baptists believe that in order to maintain the purity and spirituality -of the churches, it is necessary to maintain the ordinances pure; and -especially necessary to restrict the Supper to regenerate and godly -persons, baptized on a profession of their faith, into the fellowship -of the saints. To adopt any other rule, or to allow any larger liberty, -would break down the distinction between the church and the world; -would bring in a carnal and unconverted membership, and transfer the -sacred mysteries of the body and the blood of Christ from the temple of -God to the temple of Belial. This would be disloyalty to Christ. - -The Apostolic plan was as follows: Those who _believed_ and _gladly -received the Word,_ were _baptized._ Then they were _added to the -church._ Then they continued steadfastly in the _Apostles' doctrine,_ -and fellowship, and in _breaking of bread,_ and in _prayer._ - -_Notice,_ they were not baptized till they had received the Word and -believed. They were not added to the church till they had believed and -been baptized. They did not engage in the breaking of bread (that is, -the Supper,) till they had believed, been baptized, and were added to -the church. This is the Divine order; and this is the order which -Baptists maintain and defend. - - -PEDOBAPTIST CLOSE COMMUNION - -It has already been shown that Pedobaptists themselves practice a -restricted or close communion, limiting the privilege to baptized (as -they call them) members of evangelical churches, and that their -communion is more liberal than that of the Baptists only, and only by -so much as their baptism (so-called) is more liberal than that of -Baptists. - -But in some respects Pedobaptists practice a "close communion," -restrictive in its conditions, far beyond anything known to Baptists -whose illiberality they are accustomed to magnify. They exclude a large -class of their own members from the Lord's Table--namely, _baptized -children!_ Baptists do not deny the Lord's Supper to their own members -in good standing. If children are suitable subjects for baptism, it -seems most unreasonable and unjust to deny them the Supper. If they can -be benefited by one ordinance, can they not be equally benefited by the -other? If they can receive the one on the faith of sponsors, can they -not receive the other in the same way? Who has authorized parents or -ministers to give baptism to unconverted and unconscious children, and -refuse them the Lord's Supper? By denying the Supper to baptized -children, Pedobaptists act contrary to the traditions of the ancient -churches, which they are accustomed to cite with so much assurance, in -defense of infant baptism. Do they not know that those ancient churches -(not the primitive churches) gave the Lord's Supper to infants for many -centuries? And the Greek Church, through all its branches, continues -still the same practice. - -DOCTOR COLEMAN says: "After the general introduction of infant baptism, -in the _second and third centuries,_ the sacrament continued to be -administered to all who had been baptized, whether infants or adults. -The reason alleged by Cyprian and others for this practice was, that -age was no impediment. Augustine strongly advocates the practice. The -custom continued for several centuries. It is mentioned in the third -Council of Tours, A. D. 813; and even the Council of Trent, A. D. 1545, -only decreed that it should not be considered essential to salvation. -It is still scrupulously observed by the Greek Church." _Anc. Christ. -Exemp., Ch. 22, Sec. 8; Bing., Orig., B. 15, Ch. 4, Sec. 7. Many other -writers bear the same testimony._ - - -THE POWER OF SYMPATHY - -There is a small class of Baptists who are at times inclined to desire, -and it may be, to seek a wider liberty at the Lord's Table than they -find accorded in their own churches. The one prevailing argument with -them is _sympathy._ To them it seems kindly and fraternal to invite all -who say they love our common Lord and Saviour to unite in commemorating -His death in the Supper. Even if they have not been baptized, they -themselves believe they have, and they are good Christian people. "Why -stand upon a technicality?" they say. To such the service is merely a -sentimental service; a kind of love feast to show Christian fellowship, -rather than an instituted commemoration of their dying Lord. They have -neither Scripture, logic, expediency, the scholarship, nor the -concurrent practice of Christendom, either past or present, to sustain -their position. But _sympathy_ influences them; yet sympathy should not -control conduct in matters of faith, or in acts of conscience. It is a -grave perversion when affection for his disciples sways us more than -fidelity to our Lord. We should not be so kind to _them_ as to be -untrue to _Him._ Sincere Christians will honor those who are loyal to -Christ, even though they differ in opinion. - - -THREE FACTS EXPLAINED - -Baptists give the following reasons in justification of their course in -the following cases: - -1. They do not invite Pedobaptists to the Lord's Supper with them, -because such persons are not baptized, as has been shown, they being -simply sprinkled. They may be true converts, and have the spiritual -qualifications, but they are destitute of the ceremonial -qualification--baptism. The "buried in baptism" comes before the -"breaking of bread." - -2. They do not accept the invitation of Pedobaptist churches to eat at -the Lord's Table with them, for the same reason; they are not baptized -Christians. And while the appreciate their Christian fellowship, they -could not accept their church fellowship, and sit at the Lord's Table -with them, without accepting their sprinkling and indorsing their -baptismal errors. - -3. They do not invite immersed members of Pedobaptist churches to the -Lord's Supper with them, because such persons, though they may be truly -regenerate and properly baptized, are walking disorderly by remaining -in and giving countenance to churches which hold and practice serious -errors as to both the ordinances. These churches use sprinkling for -baptism and administer the ordinance to infants, both of which are -unscriptural. And yet such persons, by remaining in them, encourage and -support these errors, instead of protesting against them by leaving -them. They insist on immersion for themselves, and yet by a strange -inconsistency give their fellowship and influence to perpetuate and -sanction sprinkling for others. This is inconsistent and disorderly -Christian walking; and, therefore, very properly, Baptists decline to -invite them to the Lord's Supper. - - -PEDOBAPTIST WITNESSES - -In further proof that the position of Baptists as to the Lord's Supper -is correct and Scriptural; that the difficulty lies with baptism, and -not with the Supper; and that they must still continue to restrict the -ordinance to baptized believers, or else admit that sprinkling is -baptism, we cite the concessions of distinguished Pedobaptist scholars -and Divines in evidence on our side. - -JUSTIN MARTYR, one of the early Christian Fathers, says of the Supper: -"This food is called by us the Eucharist, of which it is not lawful for -any one to partake but such as believe the things taught by us to be -true, and have been baptized." _Apol. I, C. 65. 66. See Schaff's Church -Hist., Ch. 2. p. 516._ - -MOSHEIM, in his Church History, says: "Neither those doing penance, nor -those not yet baptized, were allowed to be present at the celebration -of this ordinance." _Eccl. Hist., Cent. 3, Part 2, Ch. 4, Sec. 3._ - -NEANDER, the great church historian, says: "At this celebration, as may -be easily concluded, no one could be present who was not a member of -the Christian Church, and incorporated into it by the rite of baptism." -_Ch. Hist., Vol. 1., 327. Boston, 1849._ - -CAVE, one of the ablest writers on Christian antiquities, says the -participants in the primitive church were those "that had embraced the -doctrine of the Gospel, and had been baptized into the faith of Christ. -For, looking upon the Lord's Supper as the highest and most solemn act -of religion, they thought they could never take care enough in the -dispensing of it." _Prim. Christ., Part I., Ch. 11, p. 333._ - -BINGHAM, in his able work on the Antiquities of the Christian Church, -says of the early Christians: "As soon as a man was baptized he was -communicated"--that is, admitted to the communion. Baptism, therefore, -essentially preceded the Supper.--_Christ. Antiq., B. 12, Ch. 4, Sec. -9, B. 15, Ch. 3._ - -DOCTOR WALL, who searched the records of antiquity for facts -illustrating the history of the ordinances, says: "No church ever gave -the communion to any persons before they were baptized. Among all the -absurdities that were ever held, none ever maintained that any person -should partake of the communion before he was baptized." _Hist. Inf. -Bap., Part II., Ch. 9._ - -DOCTOR COLEMAN says of the early churches: "None indeed but believers -in full communion with the church were permitted to be present." "But -agreeably to all the laws and customs of the church, baptism -constituted membership with the church. All baptized persons were -legitimately numbered among the communicants as members of the church." -_Anc. Christ. Exemp., Ch. 21, Sec. 8._ - -DOCTOR SCHAFF says: "The communion was a regular part, and, in fact, -the most important and solemn part of the Sunday worship, . . . in -which none but full members of the church could engage." _Ch. Hist., -Vol. I., p. 392. New Work, 1871._ - -DOCTOR DODDRIDGE says: "It is certain that so far as our knowledge of -primitive antiquity reaches, no unbaptized person received the Lord's -Supper." _Lectures, pp. 511, 512._ - -DOCTOR DICK says: "An uncircumcised man was not permitted to eat the -Passover; and an unbaptized man should not be permitted to partake of -the Eucharist." _Theol., Vol. II., p. 220._ - -DOCTOR BAXTER says: "What man dares go in a way which hath neither -precept nor example to warrant it, from a way that hath full current of -both? Yet they that will admit members into the visible church without -baptism do so." _Plain Scripture Proof, p. 24._ - -DOCTOR DWIGHT, President of Yale College, and author of "Systematic -Theology," says: "It is an indispensable qualification for this -ordinance that the candidate for communion be a member of the visible -church in full standing. By this, I intend that he should be a man of -piety; that he should have made a public profession of religion, and -that he should have been baptized." _Syst. Theol., Ser. 160, B. 8, Ch. -4. Sec. 7._ - -DOCTOR GRIFFIN, one of the fathers of New England Congregationalism, -says: "I agree with the advocates of close communion on two points: -1. That baptism is the initiatory ordinance which introduces us into -the visible church; of course, where there is no baptism, there are no -visible churches. 2. That we ought not to commune with those who are -not baptized, and of course not church-members, even if we regard them -as Christians." _Letter on Baptism, 1829, cited by Curtis on Com., p. -125._ - -DOCTOR HIBBARD, a leading Methodist scholar and Divine, says: "In one -principle Baptist and Pedobaptist churches agree. They both agree in -rejecting from communion at the table of the Lord, and in denying the -rights of church fellowship to all who have not been baptized." And -with admirable frankness, he adds: "The charge of _close communion_ is -no more applicable to the Baptist than to us [Pedobaptists]; insomuch -as the question of church fellowship with them is determined by as -liberal principles as it is with any other Protestant churches, so far, -I mean, as the present subject is concerned--i.e., _it is determined by -valid baptism._" _Hibbard on Christ. Bap., P. II., p. 174._ - -DOCTOR BULLOCK, another Methodist Divine, says: "Close communion, as it -is generally termed, is the only logical and consistent course for -Baptist churches to pursue. If their premises are right, their -conclusion is surely just as it should be." And he commends the -firmness of Baptists in not inviting to the communion those whom they -regard as unbaptized. He says: "They do not feel willing to countenance -such laxity in Christian discipline. Let us honor them for their -steadfastness in maintaining what they believe to be a Bible precept, -rather than criticize and censure because they differ with us -concerning the intent and mode of Christian baptism, and believe it to -be an irrepealable condition of coming to the Lord's Table." _What -Christians Believe._ - -THE INDEPENDENT, one of the most widely circulated, and perhaps the -most influential Pedobaptist paper in the country, in an editorial, -says: "Leading writers of all denominations declare that converts must -be baptized before they can be invited to the communion table. This is -the position generally taken. But Baptists regarding sprinkling as a -nullity--no baptism at all--look upon Presbyterians, Methodists, and -others, as unbaptized persons." "The other churches cannot urge the -Baptists to become open communionists till they themselves take the -position that all who love our Lord Jesus Christ, the unbaptized as -well as the baptized, may be invited to the communion table." -_Editorial, July, 1879._ - -THE CONGREGATIONALIST, the organ of the New England Congregational -Churches, in an editorial, says: "Congregationalists have uniformly, -until here and there an exception has arisen of late years, required -baptism and church-membership as the prerequisite of a seat at the -table of the Lord. It is a part of the false 'liberality' which now -prevails in certain quarters, to welcome everybody 'who thinks he loves -Christ' to commune in His body and blood. Such a course is the first -step in breaking down that distinction between the church and the -world, which our Saviour emphasized; and it seems to us it is an unwise -and mistaken act for which no Scriptural warrant exists." _Editorial, -July 9, 1879._ - -THE OBSERVER, of New York, the oldest and leading Presbyterian journal -of this country, said: "It is not a want of charity which compels the -Baptist to restrict his invitation. He has no hesitation in admitting -the personal piety of his unimmersed brethren. Presbyterians do not -invite the unbaptized, however pious they may be. It is not -uncharitable. It is not bigotry on the part of Baptists to confine -their communion to those whom they consider the baptized." - -THE INTERIOR, of Chicago, the organ of Western Presbyterians, said: -"The difference between our Baptist brethren and ourselves is an -important difference. We agree with them, however, in saying that -unbaptized persons should not partake of the Lord's Supper. Their view -compels them to think that we are not baptized, and shuts them up to -close communion. Close communion is, in our judgment, a more defensible -position than open communion, which is justified on the ground that -baptism is not a prerequisite to the Lord's Supper. To charge Baptists -with bigotry because they abide by the logical consequences of their -system is absurd." - -THE CHRISTIAN ADVOCATE, of New York, the leading journal of American -Methodists, said: "The regular Baptist churches in the United States -may be considered today as particularly a unit on _three points_--the -non-use of infant baptism, the immersion of believers only upon a -profession of faith, and the administration of the holy communion to -such only as have been immersed by ministers holding these views. In -our opinion the Baptist Church owes its amazing prosperity largely to -its adherence to these views. In doctrine and government, and in other -respects, it is the same as Congregationalists. In numbers, the regular -Baptists are more than six times as great as the Congregationalists. It -is not bigotry to adhere to one's convictions, provided the spirit of -Christian love prevails." - -THE EPISCOPAL RECORDER said: "The close communion of the Baptist -churches is but the necessary sequence of the fundamental idea out of -which their existence has grown. No Christian Church would willingly -receive to its communion even the humblest and truest believer in -Christ who had not been baptized. With Baptists, immersion only is -baptism, and they therefore of necessity exclude from the Lord's Table -all who have not been immersed. It is an essential part of the -system--the legitimate carrying out of the creed." - -BISHOP COXE, of the Episcopal diocese of Western New York, says: "The -Baptists hold that we have never been baptized, and they must exclude -us from their communion table, if we were disposed to go there. Are we -offended? Do we call it illiberal? No; we call it _principle,_ and we -respect it. To say that we have never become members of Christ by -baptism seems severe, but it is a conscientious adherence to duty, as -they regard it. I should be the bigot, and not they, if I should ask -them to violate their discipline in this, or in any other particular." -_On Christ. Unity, in "Church Union," July, 1891._ - - - - -+CHAPTER XII+ - -INFANT BAPTISM - -One of the customs held and upheld by Pedobaptist churches, which -Baptists seriously condemn, is infant baptism. It is practiced by both -Roman Catholics and Protestants as a religious institution; and though -not held as sacredly, or practiced as widely as formerly, it still -prevails to a wide extent throughout the Christian world. And yet it -was not instituted by Christ, nor practiced by His Apostles, nor known -in the primitive churches, and has neither sanction nor recognition in -the Word of God. It is for this reason that Baptists utterly reject and -condemn the custom, as not simply useless and without authority, but as -a most pernicious and hurtful usage; that it is injurious both to the -child that receives it, and to the church which allows it, can be -easily shown. Baptism before faith, and without a profession it, -contradicts and does violence to all New Testament teaching. - - -NOT OF SCRIPTURAL AUTHORITY - -Now, that infant baptism is not of Scriptural authority, and was not -known in the first Christian ages, nearly all its advocates and -defenders have with considerable candor admitted. Only a few of their -historians and scholars can be cited here. - -DR. WILLIAM WALL, a learned Divine of the English Church, who wrote the -"History of Infant Baptism," a work so able that the clergy in -convocation assembled gave him a vote of thanks for his defense of the -custom, says: "Among all the persons that are recorded as baptized by -the Apostles, there is no express mention of any infants." _Hist. Inf. -Bap., Intro., pp. 1, 55._ - -THOMAS FULLER, the historian, says: "We do freely confess there is -neither express precept nor precedent in the New Testament for the -Baptism of Infants." _Infants' Advoc., pp. 71, 150._ - -LUTHER says: "It cannot be proved by the sacred Scriptures that infant -baptism was instituted by Christ, or begun by the first Christians -after the Apostles." _Vanity of Inf. Bap., Part II., p. 8._ - -NEANDER says: "Baptism was administered at first only to adults, as men -were accustomed to conceive of _baptism_ and _faith_ as strictly -connected. We have all reason for not deriving infant baptism from -Apostolic institution." _Ch. Hist., Vol. I., p. 311; Plant. and Train., -Vol. I., p. 222._ - -PROFESSOR LANGE says: "All attempts to make out infant baptism from the -New Testament fail. It is totally opposed to the spirit of the -Apostolic age, and to the fundamental principles of the New Testament." -_Inf. Baptism, p. 101._ - -PROFESSOR JACOBI says: "Infant baptism was established neither by -Christ, nor by the Apostles." _Art. Bap., Kitto's Cycl. Bib. Lit._ - -DOCTOR HANNA says: "Scripture knows nothing of the baptism of infants." -_North Brit. Review, Aug., 1852._ - -PROFESSOR HAGENBACH says: "The passages from Scripture cited in favor -of infant baptism as a usage of the primitive church are doubtful and -prove nothing." _Hist. Dict., pp. 190, 193._ - -Bishop Burnett, Baxter, Goodwin, Limborch, Celarius, Field, and many -others bear similar testimony. - - -WHEN DID IT RISE? - -Since the New Testament knows nothing of infant baptism, and since it -was neither instituted by Christ, nor practiced by His Apostles, what -was its origin, and when did it come into use? - -TERTULLIAN is the first who mentions the custom, and he opposes it. -This was at the close of the second century, or about A. D. 200. His -opposition to it proves two things: _First,_ that it was in occasional -use, at least. _Second,_ that it was of recent origin, since had it -been long used some earlier record if it could be found. _Neander, Ch. -Hist., Vol. I., p. 311._ - -BINGHAM could find no earlier allusion to it than that of Tertullian, -though he believed it arose earlier. It must, therefore, as is -generally agreed, have had its origin about the beginning of the _third -century._ - -CURCELLÆUS says: "The baptism of infants in the _two first_ centuries -after Christ was altogether unknown; but in the _third_ and _fourth_ -was allowed by some few. In the _fifth_ and following ages it was -generally received." _Inst. Christ. Religion, B. I., Ch. 12._ - -SALMASIUS says: "In the _first two_ centuries no one was baptized, -except, being instructed in the faith and acquainted with the doctrines -of Christ, he was able to profess himself a believer." _Hist. Bapt. -Suicer. Thesaur., Vol. II., p. 1136._ - -Such testimony is conclusive, and quite sufficient, though much more of -a similar character might be added. - -_But observe:_ That when the baptism of children began, it was not that -of unconscious infants at all, as is now practiced, but, as Bunsen -declares, of "little growing children, from six to ten years old." And -he asserts that Tertullian "does not say one word of new-born infants." -Cyprian, an African bishop, at the close of the _third_ century, urged -the baptism of infants proper, because of the saving efficacy of the -ordinance; and he is called the inventor, or father, of infant baptism. -_Bunsen's Hippol. and His Age, Vol. III., pp. 192-5._ - - -WHY DID IT RISE? - -There is even less difficulty in tracing the cause than in finding the -origin of infant baptism. It originated in a perversion of Christian -doctrine, and was itself the perversion of a Christian ordinance. - -All students of ecclesiastical history know that at an early period -corruptions perverted Christian faith and practice. Among these, one of -the earliest was that of an undue efficacy attributed to baptism. Its -sanctity was so exalted that it was believed to have power to wash away -sins, and cleanse the soul for heaven. By it the sick were supposed to -be prepared for death, and salvation made more certain by its efficacy. -Anxious parents therefore desired their dying children to be thus -prepared--"washed in the laver of regeneration," as it was termed--that -they might be sure of salvation. And here came in that pernicious error -of "baptismal regeneration," which gave rise to infant baptism, and -which has through all these ages clung with more or less pertinacity to -the clergy and laity of all churches which have practiced it. - -SALMASIUS says: "An opinion prevailed that no one could be saved -without being baptized; and for that reason the custom arose of -baptizing infants." _Epist. Jus. Pac. See Booth's Pedo. Exam., Ch. -III., Sec. 3._ - -VENEMA declares that "the ancients connected a regenerating power with -baptism." He cites Justin Martyr, Irenæus, Clemens, Tertullian, and -Cyprian as holding that opinion. _Eccl. Hist., Vol. 4, p. 3., Secs. 2, -3, 4._ - -CHRYSOSTOM, writing about A. D. 398, as cited by Suicerus, says, "It is -impossible without baptism to obtain the kingdom," and as cited by Wall -he says: "If sudden death seize us before we are baptized, though we -have a thousand good qualities, there is nothing to be expected but -hell." _Suicer., Thesaur. Eccl., Vol. I., p. 3._ - -WADDINGTON, in his Church History, says, in reference to the _third_ -century: "A belief was gaining ground among the converts and was -inculcated among the heathen, that the act of baptism gave remission of -all sins committed previously." _Hist. of Church, Ch. II., p. 53._ - -PROFESSOR FISHER says: "Very early baptism was so far identified with -regeneration as to be designated by that term. This rite was considered -essential to salvation. A virtue was believed to reside in the -baptismal water itself." _Hist. Christ. Ch., p. 83._ - -Do its advocates and supporters hold the same view now? Do parents and -ministers still believe that the baptism of unconscious infants -secures, or makes more sure, their salvation? If not, why do they -practice it? - -PROFESSOR LANGE'S words are weighty, and should be carefully pondered -by Protestant defenders of this Papal emanation. He says: "Would the -Protestant Church fulfill and attain to its final destiny, the baptism -of new-born children must of necessity be abolished. It has sunk down -to a mere formality, without any meaning for the child." _History of -Protestantism, p. 34._ - -Many good people, familiar with infant baptism and surrounded by its -influences, have naturally learned to reverence it as of Divine -appointment, and some of them really believe it is taught or sanctioned -by the New Testament. But Baptists are right in rejecting it as -something utterly without foundation in the Word of God. - - -HOUSEHOLD BAPTISMS - -Much stress is laid by some of the advocates of infant baptism on that -fact that in the Acts of the Apostles several cases of household -baptism are mentioned. And it is asked with an air of assurance: "If -entire households were baptized, must there not have been children -among them? And were they not baptized also?" To this it is sufficient -to reply, that nothing is said of children, and we have no right to put -into the Scriptures what we do not find in them. All inference that -such households contained infants, and that such infants were baptized, -is the purest fiction in the world. If Christian institutions could be -built on so slight a foundation as that, we could bring in all the -mummeries of the Greek or the Roman Church, and all the ceremonies of -the Mosaic ritual. - -One thing is certain: If in those households any children were -baptized, they were old enough to receive the Gospel and to believe on -Christ, and were thus suitable subjects for the ordinance, and for -church fellowship. For it is said, _"They believed, and gladly received -the Word."_ There are thousands of Baptist churches into whose -fellowship whole households have been baptized--parents and children -and perhaps others connected with them. But all were old enough to -_believe_ and to make _profession_ of their faith. So evidently it was -in these households. - -The more prominent of these households are that of Lydia, mentioned in -Acts 16; that of the Philippian jailer, mentioned also in Acts 16; and -that of Stephanas, mentioned in 1 Corinthians 1. Now note what a few -distinguished Pedobaptist scholars say on these cases. - -DOCTOR NEANDER says: "We cannot prove that the Apostles ordained infant -baptism; from those places where the baptism of a whole family is -mentioned, we can draw no such conclusion." _Planting and Training, p. -162, N. Y. Ed., 1865._ - -PROFESSOR JACOBI says: "In none of these instances has it been proved -that there were little children among them." _Kitto's Bib. Cyc., Art. -Bap._ - -DOCTOR MEYER says: "That the baptism of children was not in use at that -time appears evident from 1 Cor. 7:14." _Comment. on Acts 16:15._ - -DOCTOR DE WETTE says: "This passage has been adduced in proof of the -apostolical authority of infant baptism: but there is no proof here -that any except adults were baptized." _Com. New Test., Acts 16:15._ - -DOCTOR OLSHAUSEN says: "There is altogether wanting any conclusive -proof-text for the baptism of infants in the age of the apostles." -_Com. on Acts 16:15._ - -BISHOP BLOOMFIELD says of the jailer: "It is taken for granted that his -family became Christians as well as himself." _Com. on Acts 16:15._ - -Calvin, Doddridge, Henry, and other commentators declare that in this -case the household all believed, and therefore were baptized and did -rejoice. MacKnight considers the case of the household of Stephanas as -giving no countenance to the baptism of infants. And with him agree -Guise, Hammond, Doddridge, and others. - -As to the argument used by some, that baptism came in the place of -circumcision, it is too weak and puerile, too far-fetched and destitute -of reason, to claim the serious regard of intelligent and candid minds. - - - -+CHAPTER XIII+ - -CHURCH GOVERNMENT - -A Christian church is a society with a corporate life, organized on -some definite plan, adapted to some definite purpose, which it proposes -to accomplish. It has, therefore, its officers and ordinances, its laws -and regulations, fitted to administer its government and carry out its -purposes. The question then arises, What is the true and proper form of -church organization and government? We do not care to inquire as to the -various and contradictory forms, as we see them about us in the -different denominations, but what was the organic form and government -of the first churches, planted by and molded under the hands of -Christ's inspired Apostles. - -There are _three_ special and widely different forms of church -government which have gained prevalence in Christian communities during -past age, and which are still maintained with varied success, each of -which claims to have been the original primitive form: - -1. The _prelatical,_ in which the governing power resides in prelates, -or diocesan bishops, and the higher clergy; as in the Roman, Greek, -English, and most Oriental churches. - -2. The _presbyterian,_ in which the governing power resides in -assemblies, synods, presbyteries, and sessions; as in the Scottish -Kirk, the Lutheran, and the various Presbyterian churches. - -3. The _independent,_ in which the body is self-governing, each single -and local church administering its own government by the voice of the -majority of its members; as among Baptists, Congregationalists, -Independents, and some other bodies. - -Now which of these modes of church life and administration is taught in -the New Testament, if either? or which best accords with the -constitution and government of the Apostolic churches? - -Baptists hold that each separate, local church is an independent body, -governing itself according to the laws of Christ, as found in the New -Testament; that each such church is independent of all other churches, -and of all other persons, so far as administration is concerned, owing -comity and fellowship to all, but allegiance and submission to none. -The government is administered by the body of the members, where no one -possesses a preeminence of authority, but each enjoys an equality of -rights, and in which, in matters of opinion, the majority decides. - -That this style of church structure is according to the New Testament -appears evident from a study of the sacred records themselves. The -Apostles treated the churches as independent bodies. Their epistles -were addressed to the churches as such; they reported their doings to -them; enjoined upon them the duty of discipline; exhorted, instructed, -and reproved them as independent and responsible bodies. They -recognized the right of the churches to elect their own teachers and -officers, a primary and fundamental right, which, when conceded -supposes all other rights and powers necessary to a self-governing -community acting under Divinely given laws. - -NEANDER, the distinguished historian, says of the first age: "The -churches were taught to govern themselves." "The brethren chose their -own officers from among themselves." "In respect to the election of -church officers, the ancient principle was still adhered to: that the -consent of the community was necessary to the validity of every such -election, and each one was at liberty to offer reasons against it." -_Introd. Coleman's Prim. Christ'y, p. 19; Ch. Hist., Vol. I., p. 199; -Plant. and Train., p. 156._ - -MOSHEIM says of the first century: "In those primitive times, each -Christian Church was composed of the _people,_ the presiding -_officers,_ and the assistants, or _deacons._ These must be the -component parts of every society. The principal voice was that of the -_people,_ or of the whole body of Christians." "The assembled people, -therefore, elected their own rulers and teachers." Of the second -century, he adds: "One president, or bishop, presides over each church. -He was created by the common suffrages of the people." "During a great -part of this century, all the churches continued to be, as at first, -_independent_ of each other. Each church was a kind of small, -independent republic, governing itself by its own laws, enacted, or at -least sanctioned, by the people." _Eccl. Hist., Cent. 1, Part 1, Ch. 2, -Sec. 5, 6; Cent. 2, Ch. 2, Sec. 1, 2._ - -COLEMAN says: "These churches, wherever formed, became separate and -independent bodies, competent to appoint their own officers and -administer their own government without reference or subordination to -any control, authority or foreign power. No fact connected with the -history of the primitive church is more fully established or more -generally conceded." _Prim. Christ. Exemp., Ch. 4, Sec. 4, p. 95._ - -Archbishop Whately, Doctor Barrow, Doctor Burton, Doctor -Waddington--all of them Church of England Divines--fully agree with -this testimony, and confirm the evidence cited: - -GEISELER, the historian, says, concerning early changes: "Country -churches, which had grown up around some city, seem, with their -bishops, to have been usually, in a certain degree, under the authority -of the mother church. With this exception, all the churches were alike -independent, though some were especially held in honor, on such grounds -as their Apostolic origin, or the importance of the city in which they -were situated." _Ch. Hist., Period 1, Div. 1, Ch. 3, Sec. 52._ - -Further discussion on this subject is not needed. The point is proved, -and the independent form of church government is manifestly primitive -and apostolic, as advocated and practiced by Baptists. - - - -+CHAPTER XIV+ - -CHURCH OFFICERS - -How many, and what are the Scriptural officers of a Christian church? -For a church, being a society, must have not only laws, but officers to -execute them. How many orders are there in the ministry? These are -questions which have at times greatly divided the Christian world. - -Baptists assert that the officers of a church are _two,_--and of right, -can be no more,--_pastor_ and _deacons._ In this opinion agree some -other denominations, while the various Episcopal sects insist that -there should be three sets--_deacons, priests,_ and _bishops,_ to which -the Church of England adds archbishops. Others add to this number -indefinitely; and the Romish Church carries the list up to ten or -twelve, ending with the pope. Now it is not so much what this church -preaches or practices, but on what basis were the primitive -churches--the churches of inspiration--organized. Our Lord did not live -to shape, and model, and put in order all things for the full equipment -of His people, that they might be thoroughly furnished unto all good -works, but He did give to His Apostles a spirit of wisdom by which they -should be able to do all this, and carry out His plans, in the -organization of His kingdom after He had left them. We assume that the -first churches were organized on the Divine plan, and seek to ascertain -what that plan was. - -In the New Testament, the words _bishop, presbyter, elder,_ are used to -designate church officers. They all, however, designate the same -office, and therefore officially mean the same thing; indeed, they are -not infrequently applied to the same individual. The bishop--called -also the presbyter, or elder--was the _pastor,_ or overseer of the -spiritual flock, watching, guiding, and feeding it, as the shepherd -does his sheep. The _deacons_ were chosen to attend to the temporal -interests of the church, as appears by the election of the seven, -recorded in the sixth chapter of Acts. This was done in order that the -Apostles might be free from the temporal cares, and thus able to give -their attention more exclusively to the spiritual welfare of the -people. The word _deacon_ means a _minister,_ a _servant._ It is -sometimes applied to the Apostles, and even to Christ himself, in the -general sense as one who "came, not to be ministered unto, but to -minister, and to give His life a ransom for many." Some of the first -deacons were also efficient preachers of the Gospel, but their work as -deacons pertained to other services in the churches. While, therefore, -the deacon is a church officer, his office does not constitute an order -in the ministry at all, its functions belonging to temporal concerns, -and not to a spiritual service. The service usually performed by -clerks, trustees, and the like, it may be presumed, so far as such -service was needed in the first churches, was devolved on the deacons. - -Pastors, by whatever name they may have been known, had the same -service, and were of the same grade, dignity, and authority. In the -first churches there were no high orders of clergy placed over lower -grades, and over the churches ruling with superior authority. All were -equals among equals, and all equally ministered to the churches. If in -the same church there might chance to be several to whom the titles -_bishop, presbyter,_ or _elder_ were applied, they were all of equal -rank or authority, though one might be selected to serve as the pastor -of the church, and devote himself to its local interests; while the -others might give themselves to more general missionary work. - -NEANDER says: "The word _presbyter,_ or _elder,_ indicates rather the -dignity of the office, since presbyters among the Jews were usually -aged and venerable; while _bishop,_ or _episcopos,_ designated the -nature of their work as overseers, or pastors of the churches. The -former title was used by Jewish Christians as a name familiar in the -synagogue; while the latter was chiefly used by the Greek and other -Gentile converts, as more familiar and expressive to them." "They were -not designed to exercise absolute authority, but to act as presiding -officers and guides of an ecclesiastical republic: to conduct all -things, with the cooperation of the communities, as their ministers and -not as their masters." _Introd. to Cole., Prim. Ch., p. 20; Ch. Hist., -Vol. 1., p. 184; Plant. and Train., p. 147._ - -MOSHEIM says: "The rulers of the churches were denominated sometimes -_presbyters,_ or _elders,_ a designation borrowed from the Jews, and -indicative rather of the wisdom than the age of the persons, and -sometimes also _bishops:_ for it is most manifest that both terms are -promiscuously used in the New Testament of one and the same class of -persons." "In these primitive times, each Christian church was composed -of the _people,_ the presiding _officers,_ and the assistants, or -_deacons._ These must be the components of every society." _Eccl. -Hist., Cent 1., p. 2; Ch. 2, Secs. 5, 8._ - -GIESELER asserts: "The new churches everywhere formed themselves on the -model of the mother church at Jerusalem. At the head of each were the -_elders_ (_presbyter, bishop_), all officially of equal rank, though in -several instances a peculiar authority seems to have been conceded to -some one individual from personal considerations." _Ch. Hist., Part 1, -Div. 1, Ch. 2, Sec. 29._ - -WADDINGTON declares: "It is also true that in the earliest government -of the first Christian society,--that of Jerusalem,--not the _elders_ -only, but the 'whole church,' were associated with the Apostles; and it -is even certain that the terms _bishop_ and _elder,_ or _presbyter,_ -were in the first instance and for a short period, sometimes used -synonymously, and indiscriminately applied to the same order in the -ministry." _Hist. Christ. Church, Ch. 2, Sec. 2._ - -ARCHBISHOP USHER says that "_bishop_ and _presbyter_ differed only in -degree, and not in order." See _Cole., Anc. Christ. Exemp., Ch. 8, Sec. -6._ - -BISHOP BURNETT says: "As for the notion of distinct offices of _bishop_ -and _presbyter,_ I confess it is not so clear to me." _Vindic. Ch. of -Sects, p. 366._ - -DOCTOR COLEMAN says: "It is generally admitted by Episcopal writers on -this subject, that in the New Testament, and in the earliest -ecclesiastical writings, the terms _bishops_ and _presbyters,_ or -elders, are synonymous, and denote one and the same office." "The -office of _presbyter_ was undeniably identical with that of _bishop,_ -as has been shown above." "Only _two orders_ of officers are known in -the church until the close of the second century. Those of the first -are styled either _bishops_ or _presbyters;_ of the second, _deacons._" -_Anc. Christ. Exemp., Ch. 8, Sec. 6; Ch. 6, Sec. 5._ - -This author cites many of the early Christian Fathers who bore the same -testimony, among whom are Clement of Rome, Polycarp, Justin Martyr, -Irenæus, Jerome, Chrysostom, Theodoret, and others. Many prelatical -writers, besides these above quoted, frankly admit the same facts. - -The Apostle Paul, it is stated (Acts 20:17, 18), called together the -_elders_ (_presbyters_) of the Ephesian Church. But in verse 28 he -calls these officers _overseers_ (_episcopos_). Here the terms -_presbuteros_ and _episcopos_ were certainly used interchangeably. - -Paul and Timothy, in their address to the Philippian Christians, -specify three classes as evidently constituting the entire body of -disciples. They say, "To all the _saints_ in Christ Jesus, which are at -Philippi, with the _bishops_ and _deacons._" Saints, bishops, and -deacons embraced the whole church. - -Timothy was instructed by Paul as to the qualifications of pastors to -be placed over the churches. (1 Tim. 3:1.) Particular directions are -given as to both _bishops_ and _deacons,_ but no mention is made of -elders--clearly because they were the same as bishops. - -Titus is likewise enjoined to secure pastors for the church in Crete. -(Titus 1:5, 7.) These pastors are called _elders_ in verse 5 and -_bishops_ in verse 7. - -_Pastors_ and _deacons,_ therefore, are two orders, and these officers -simply were known or needed in the Apostolic churches. In this, also, -the views held by Baptists are in harmony with the customs of the -churches in the first and purest age of Christian history. - - - -+CHAPTER XV+ - -BAPTIST HISTORY - -It is sometimes asked: "When and where did the Baptists originate? Who -were their founders? What is their history?" These are questions of -interest; but a more important one would be: "Are they right? Is their -faith according to the teachings of the New Testament?" Many things -which are old are not true. Creeds and sects may boast a venerable -antiquity, while the Word of God utterly condemns them. Any -organization that cannot reasonably claim Christ for its founder has -small right to the name of a Christian church, no matter how old it may -be. - -Baptists claim to be built on the foundation of the Apostles and -prophets, Jesus Christ Himself being the chief Corner-Stone. If this -claim be well founded, whether they have a written history of one -century or of twenty, matters little. Yet whatever of the past belongs -to any, it may be well to know. Any Baptist history constitutes one of -the most interesting chapters in the records of Christianity. - -During the Apostolic age even, the doctrines of the Gospel became -corrupted, and its ordinances soon after. Both Jewish and Gentile -converts brought into the churches many of their old religious notions, -and incorporated them with the faith of Christ. These, together with -the many philosophical ideas of the times and the perversions to which -the truth is always exposed from the ignorance and selfishness of men, -very early turned the churches aside from the faith once delivered to -the saints. Still there were many who in simplicity and humility -maintained the doctrines and customs in their original purity. Those -churches which were strongest and most prosperous were most exposed to -corruption by alliances with the world. - -When at length the period of martyrdom and persecution terminated; when -a nominal Christianity took possession of a throne, and Church and -State became united, then religion, in its prevailing forms, lost its -simplicity, its spirituality, and its power, and a temporal hierarchy -took the place of the church of Christ. This was the great apostasy of -the early times. But all the churches and all disciples did not follow -in the wake of this sad departure from the truth. Many congregations -and communities of true worshipers kept the doctrines of the Gospel, -and practiced its ordinances, nearly, or quite in their primitive -purity. And this they continued to do through all the ages of darkness -and corruption which followed. They were never identified with the -Roman or Greek churches; they never were in alliance with States; never -formed hierarchies. As independent congregations, or small communities, -with no other bond of union than a common faith, fellowship, and -sympathy, often obscure and unobtrusive, taking the Word of God as -their guide, they sought to realize the idea, not of a temporal, but a -spiritual kingdom in the Gospel dispensation. - -These religious communities were by the dominant hierarchies called -_sects,_ and stigmatized as _heretics._ As such they were traduced and -persecuted continually. And though they may have had their errors, they -were the best and purest defenders of the Christian faith, and the -truest representatives of the first disciples of Christ then existing. -The State churches were the heretics; while those so-called sects were -the true successors of the first Christians. - -They were defamed and oppressed, calumniated and martyred because they -bore witness to the truth of God and testified against the errors and -vices of the so-called churches. History has never done them justice, -and perhaps never will; because history has been too much written in -the interest of their enemies, or from their standpoint. Tortured and -tormented by those who should have been their defenders, crowns and -miters alike pledged to their destruction, they could do nothing but -suffer. And this they nobly did as Christ's faithful witnesses. They -were known by various names in different ages and in different lands, -but retained the same general characteristics. - -In the _first_ and _second_ centuries, Messalians, Montanists, -Euchites, were terms which distinguished some of these sects. - -In the _third, fourth,_ and _fifth_ centuries arose the Novatians. -Increasing with exceeding rapidity, they quite overspread the Roman -empire, in spite of the cruel and destructive persecutions which they -suffered. - -In the _fourth_ century the Donatists appeared, as a new form of -existing sects, or a new phase of the old faith. They multiplied -rapidly, spread extensively, and long survived. - -In the _seventh_ century appeared the Paulicians, attracting much -attention, and calling down upon themselves the wrath of the Romish -Church. Still they increased greatly, notwithstanding their many -persecutions. - -That these Christian communities should have been faultless could not -be supposed. But they were the best of the ages in which they lived, -and maintained the purest forms of Gospel truth and practice. Without -the advantage of organization and association, they differed somewhat -among themselves. - -But in general they all professed to take the New Testament as the rule -of their faith and practice. They held to a spiritual -church-membership, and received only professedly regenerated persons to -the ordinances. Denying the orthodoxy of the Romish Church, they -rebaptized persons received from that body, and hence were called -_Anabaptists._ Infant baptism they rejected, according to Allix, -Mosheim, Robinson, and other historians. Baptism they administered by -immersion, as indeed did all Christians during those ages. Robinson -calls them "Trinitarian Baptists." It is said that the Empress -Theodora, after having confiscated their property, caused to be cruelly -put to death no less than one hundred thousand Paulicians, for no other -fault or offense than their religious faith. - -About the close of the _tenth_ century appeared the Paterines; -substantially the same people, no doubt as had previously existed under -other names. They too rejected infant baptism, and protested against -the corruptions of the Romish Church; in consequence of which they -suffered long and severe persecution. - -In the _eleventh_ century, and the ages following, were the Waldenses, -Albigenses, Vaudois, Cathari, and Poor Men of Lyons. These were new -names, and names usually given by their enemies. They increased, even -under their persecutions, to a wonderful extent, and attracted the -notice, if not the sympathy, of all Europe. - -It is not pretended that these ancient sects were known by the name as -Baptists; but in general they held the more prominent and distinctive -principles which have always characterized the Baptists; thus: 1. They -declared and defended the rights of faith and conscience and the -freedom of worship. 2. They denied the authority of popes and the right -of kings and States to interfere with the people in matters of -religion. 3. They rejected infant baptism. 4. They baptized by dipping. -5. They held the Bible to be the only rule and authority in concerns of -religious faith and practice. 6. They admitted to the churches none -except such as professed to be regenerated and godly persons. - -Now it is conceded by all historians of note that such churches and -communities did exist, separate from and persecuted by, the prevailing -State churches and civil authorities during all the ages from the -Apostles to the Reformation. - -When the Reformation under Luther and his coadjutors broke out, these -sects to a great extent fraternized with, and were lost in, the -multitude of the reformers. Such as continued their separate existence, -as the Waldenses of Piedmont, yielding to the influence of the -reformers, did from sympathy what the persecutions of the Papists had -never been able to compel them to do--abandon dipping for sprinkling in -baptism, adopted infant baptism, and took the general forms of -religious life, into which Pedobaptist Protestantism grew. - - -THE WELSH BAPTISTS - -Few denominations have a better claim to antiquity than the Welsh -Baptists. They trace their descent directly from the Apostles and urge -in favor of their claim arguments which have never been confuted. - -When Austin, the Romish monk and missionary, visited Wales, at the -close of the _sixth_ century, he found a community of more than two -thousand Christians, quietly living in their mountain homes. They were -independent of the Romish See, and wholly rejected its authority. -Austin labored hard to convert them--that is, to bring them under the -Papal yoke; but entirely failed in the effort. Yielding things in -general, he reduced his demand upon them to three particulars: 1. That -they should observe Easter in due form, as ordered by the Church. -2. That they should give Christendom, or baptism, to their children. -3. That they should preach to the English the Word of God, as -directed.[1] - -These demands of Austin prove that they neither observed the Popish -ordinance of Easter, nor baptized their children. They, however, -rejected all his overtures, whereupon he left them with threats of war -and wretchedness. Not long after, Wales was invaded by the Saxons, and -many of these inoffensive Christians cruelly murdered, as was believed, -at the instigation of this bigoted zealot, the exacting Austin. - - -THE DUTCH BAPTISTS - -The Baptists of Holland have a history that reaches back to a very -remote period, if not to the Apostolic age, as some confidently assert. -And this antiquity is conceded by historians who have no sympathy with -their denominational sentiments. - -MOSHEIM, in his Church History, says, "The true origin of that sect -which acquired the name Anabaptist _is hid in the remote depths of -antiquity,_ and is consequently extremely difficult to be ascertained." -_Eccl. Hist., Vol. IV., p. 427, Mac. Ed., 1811._ See _Introd. Orchard's -Hist. Bap., p. 17._ - -ZWINGLI, the Swiss Reformer, contemporary with Luther, declares: "The -institution of Anabaptism is no novelty but for _thirteen hundred -years_ has caused great disturbance in the church." _Introd. Orchard's -Hist. Bap., p. 17._ Thirteen hundred years before his time would have -carried it back to within two centuries of the death of Christ. - -DOCTOR DERMONT, chaplain to the king of Holland, and Doctor Ypeij, -professor of theology at Groningen, a few years since received a royal -commission to prepare a history of the Reformed Dutch Church. That -history, prepared under royal sanction, and officially published, -contains the following manly and generous testimony to the antiquity -and orthodoxy of the Dutch Baptists. "We have now seen that the -Baptists, who were formerly called Anabaptists, and in later times -Mennonites, were the original Waldenses, and have long in the history -of the church received the honor of that origin. On this account, _the -Baptists may be considered the only Christian community which has stood -since the Apostles, and as a Christian society, which has preserved -pure the doctrines of the Gospel through all ages." Hist. Ref. Dutch -Ch., Ed. Breda, 1819._ See _Ency. Relig. Knowledge, Art. Mennonites._ - -MOSHEIM says of the persecutions of this people in the sixteenth -century, "Vast numbers of these people, in nearly all the countries of -Europe, would rather perish miserably by drowning, hanging, burning, or -decapitation, than renounce the opinions they had embraced." And their -innocency he vindicates thus: "It is indeed true that many Anabaptists -were put to death, not as being bad citizens, or injurious members of -civil society, but as being incurable _heretics,_ who were condemned by -the old canon laws. For the error of _adult baptism_ was in that age -looked upon as a horrible offense." That was their only crime. _Eccl. -Hist., Cent. 16, Sec. 3. Part 2, Ch. iii. Fuller's Ch. Hist., B. 4._ - -This testimony is all the more welcome, because it comes from those who -have no ecclesiastical sympathies with Baptists, but who, in fidelity -to history, bear honest testimony to the truth which history teaches. -The circumstances under which their evidence was produced give it -additional force. - -CARDINAL HOSSIUS, chairman of the council at Trent, says: "If the truth -of religion were to be judged of by the readiness and cheerfulness -which a man of any sect shows in suffering, then the opinions and -persuasions of no sect can be truer or surer, than those of the -_Anabaptists;_ since there have been none, for these _twelve hundred -years past,_ that have been more grievously punished." _Orchard's Hist. -Bap., Sec. 12, part 30, p. 364._ - -Many thousands of the Dutch Baptists, called Anabaptists, and -Mennonites, miserably perished by the hands of their cruel persecutors, -for no crime but their refusal to conform to established churches.[2] - - -THE ENGLISH BAPTISTS - -At what time the Baptists appeared in England in definite -denominational form, it is impossible to say. But from the _twelfth_ to -the _seventeenth_ century, many of them suffered cruel persecutions, -and death by burning, drowning, and beheading, besides many other, and -sometimes most inhuman tortures. And this they suffered both from -Papists and Protestants, condemned by both civil and ecclesiastical -tribunals, only because they persisted in worshiping God, according to -the dictates of their consciences, and because they would not submit -their religious faith and worship to the dictates of popes and -princes.[3] In 1538, royal edicts were issued against them, and several -were burnt at the stake in Smithfield. - -BRANDE writes that: "In the year 1538, thirty-one Baptists, that fled -from England, were put to death at Delft, in Holland; the men were -beheaded, the women were drowned." _Hist. Reformers._ See _Benedict's -Hist. Bap., p. 303. Neal's Hist. Puritans, Vol. I., p. 138. Note, Vol. -II, p. 355, Sup._ What crime had they committed to merit such treatment -as this? - -BISHOP LATIMER declares that, "The Baptists that were burnt in -different parts of the kingdom went to death intrepidly, and without -any fear, during the time of Henry VIII." _Lent Sermons. Neal's Hist. -Purit., Vol. II, p. 356._ - -Under the rule of the Popish Mary, they suffered perhaps no more than -under that of the Protestant Elizabeth. During the reign of the latter -a congregation of Baptists was discovered in London, whereupon several -were banished, twenty-seven imprisoned, and two burnt at Smithfield.[4] - -DOCTOR FEATLEY, one of their bitter enemies, wrote of them, in 1633: -"This sect, among others, hath so far presumed upon the patience of the -State, that it hath held weekly conventicles, rebaptizing hundreds of -men and women together in the twilight, in rivulets and in some arms of -the Thames, and elsewhere, dipping them all over head and ears. It hath -printed divers pamphlets in defense of their heresy; yea, and -challenged some of our preachers to disputation." _Eng. Bapt. Jubilee -Memor., Benedict's Hist. Bapt., p. 304._ - -BAILEY wrote, in 1639, that: "Under the shadow of independency they -have lifted up their heads, and increased their numbers above all sects -in the land. They have _forty-six churches_ in and about London. They -are a people very fond of religious liberty, and very unwilling to be -brought under bondage of the judgment of others." _Benedict's History, -p. 304._ - -The first book published in the English language on the subject of -baptism was translated from the Dutch, and bears date 1618. From this -time they multiplied rapidly through all parts of the kingdom. The -first regularly organized church among them, known as such in England, -dates from 1607, and was formed in London by a Mr. Smyth, previously a -clergyman of the Established Church. - -In 1689, the Particular Baptists, so called, held a convention in -London, in which more than one hundred congregations were represented, -and which issued a confession of faith, still in use and highly -esteemed. - -The last Baptist martyr in England was Edward Wightman, of Burton upon -Trent, condemned by the Bishop of Coventry, and burnt at Litchfield, -April 11, 1612.[5] - - -AMERICAN BAPTISTS - -The history of American Baptists runs back a little more than two and a -quarter centuries. In this country, as elsewhere, they were cradled -amidst persecution, and nurtured by the hatred of their foes. This has -been their fortune in every age, and in every land. - -ROGER WILLIAMS, a distinguished and an honored name, was identified -with the rise of the denomination in America. He has been called their -founder, because he organized the first church, and was intimately -connected with their early history. Williams was born in Wales, 1598, -educated at Oxford, England, came to America in 1630, and settled as -minister of the Puritan church in Salem, Massachusetts. Not long after, -he adopted Baptist views of doctrine and church order, on account of -which he was banished by his fellow Puritans, and driven out of -Massachusetts, in the depths of a rigorous winter, in a new and -inhospitable country. Having wandered far and suffered much, finding -the savage Indians more generous and hospitable than his fellow -Christians, he finally reached and fixed his future home at what is now -Providence, R. I. Here, with a few associates of like faith, he founded -a new colony, calling both the city and the colony _Providence,_ in -recognition of the Divine guidance and protection, which he had in so -remarkable a manner experienced. - -In 1639, Mr. Williams received baptism from one of his associates, -there being no minister to perform that service. He in turn baptized -his associates, and a church was organized, of which he was chosen -pastor. He was also appointed first Governor of Rhode Island. Full -liberty was granted in matters of religion. Thus Roger Williams became -the first ruler, and Rhode Island the first State which ever gave -entire freedom to all persons to worship God, according to their own -choice, without dictation or interference from civil or ecclesiastical -authorities. - -On account of this unrestricted liberty many Baptists, as well as other -persecuted religionists from other colonies, and from Europe, collected -in considerable numbers at Providence, and spread through the colony. - -It is a mistake to suppose that all the Baptist churches in America -grew out of the one which Roger Williams founded. It is even doubtful -whether any single church arose as an outgrowth of that. As immigration -increased, other churches grew up, having no connection with that; and -with considerable rapidity the sentiments of Baptists spread into -adjoining colonies, particularly west and south. For a long time, -however, they were sorely persecuted, especially in Massachusetts and -Connecticut; persecuted even by those who had themselves fled from -persecution in their native land, to find freedom and refuge in these -distant wilds. - -In 1644, the present First Church in Newport, R. I., was organized. But -whether the present First Church in Providence was constituted before -this date is still a disputed point. Both claim priority. In 1656, the -Second Church, Newport, was formed. Then followed in order of time the -church in Swansea, Massachusetts, 1663; First, Boston, 1665; North -Kingstone, R. I., 1665; Seventh Day Church, Newport, 1671; South -Kingstone, R. I., 1680; Kittery, Me., 1682; Middletown, N. J., 1688; -Lower Dublin, Pa., 1689; Charleston, S. C., 1690; Philadelphia, Pa., -1698; Welsh Tract, Del., 1701; Groton, Ct., 1705. Others, not -mentioned, arose within this period in these and other colonies. With -the increase of population, Baptists rapidly increased and widely -spread over the country. - -_Edward's Tables_ gives the number of American Baptist Churches in -1768, as only 137. - -_Asplund's Register_ for 1790, reported 872 churches, 722 ordained -ministers, with 64,975 members. - -_Benedict's History_ states that in 1812, there were 2,633 churches, -2,143 ordained ministers, and 204,185 members. - -_Allen's Register_ for 1836, puts them at 7,299 churches, 4.075 -ordained ministers, and 517,523 members. - -_The Baptist Year-Book_ gives the following figures: - -Date Churches Ministers Members -1840 7,771 5,208 571,291 -1860 12,279 7,773 1,016,134 -1880 26,080 16,569 2,296,327 -1890 33,588 21,175 3,070,047 -1900 43,427 29,473 4,181,086 -1910 49,045 33,909 5,266,369 -1920 53,866 42,121 7,504,447 -1930 53,888 49,907 8,915,785 - -_The Year-Book_ gives the Sunday school statistics for 1930, as -follows: For the United States, schools, 46,132; total enrollment -5,143,056. - -The figures given in all these cases are probably less than the actual -facts warrant, since full reports from associations, churches, and -schools can never be obtained. - - -OTHER BAPTISTS - -Besides the regular Baptist Brotherhood, there are in the United States -very many other and smaller denominations, which practice immersion, -but are not in fellowship with, or reckoned as a part of, the great -Baptist family. - -The Seventh Day Baptists, so called on account of their observing -Saturday, or the seventh day of the week, as their Sabbath, on the -ground that the Jewish Sabbath was never abrogated. They are estimated -at about 7,000. - -The Free Will Baptists, who take their name from their views as to the -freedom of the human will and practice open communion, number about -66,000. In the North the Free Will Baptist churches have generally -united with the Northern Convention, and their membership is reckoned -with that of the regular Baptist body. - -The Six Principle Baptists, so called because their doctrinal -confession is based on the six points mentioned in Hebrews 6:1, 2, are -estimated at about 300. - -The Anti-Mission Baptists, or rather Primitive Baptists, found chiefly -in the Southwest, do not believe in missions, Sunday schools, or other -reform movements lest they should seem to interfere with the Divine -decrees. They are said to number 43,000. - -The Disciples of Christ, sometimes called Campbellites, or Christians, -number about 1,200,000. - -The Winebrennerians, or the General Eldership of the Churches of God in -North America, are estimated at about 30,000. - -The Tunkers, or Dunkards, of all groups number about 126,000, and the -United Brethren, about 330,000. - - -BAPTISTS ELSEWHERE - -In North America, aside from the United States, but including the -provinces of British America, Central America, Mexico, and the West -Indies, Baptists numbered in 1930 about 249,809. - -In Europe there were in 1930 about 1,639,656. - -In Asia, about 361,800. - -In Australasia, about 35,113. - -In Africa, about 83,041. - -+FOOTNOTES: - -[1] See Benedict's Hist. Bap., p. 343, and authorities there cited. - -[2] Benedict's Hist. Baptists, Ch. IV. Neal's Hist. Puritans, Vol. - II.; p. 355. Supplement, Fuller's Ch. Hist., B. 4. - -[3] See histories of Baptists, by Crosby, Ivimey, Danvers, and - Benedict. - -[4] Wall, cited by Neal, Hist. Puritans, Vol. I., p. 137. Vol. II., - p. 358. Supplement. - -[5] Eng. Bap. Jubilee Memor., Benedict's Hist. Bap. - - - -+Transcriber's Notes+ - - - The break between pages 3 and 4 is in the word "missionaries": - mission|aries. In this and all subsequent cases, the whole word - was moved to the earlier page. - - The break between pages 4 and 5 is in the word "thousand": - thou|sand. - - The break between pages 5 and 6 is in the word "admitted": - ad|mitted. - - Page 6, apply reverential capitalization (RC) to "Divine." - - The break between pages 9 and 10 is in the word "general": - gen|eral. - - Page 10, apply RC to "Divine," "Divinely," and "Word." Change - "practise" to "practice." - - Page 11, apply RC to "Apostolic,", "Divinely," "His Gospel," and - "His." - - Page 12, apply RC to "Gospel" (twice); change "fulfil" to - "fulfill"; apply RC to "Him" and "He." Note 1, apply RC to - "Gospel"; change "fulfils" to "fulfills" and "practise" to - "practice." Note 2, apply RC to "His Word" and "His"; change - "practise" to "practice"; apply RC to "His." - - Page 15, note 2, apply RC to "Divine." - - Page 18, apply RC to "Divine," "Word," "Divine," "His" (twice), - and "He." - - Page 19, apply RC to "His" (twice). - - Page 20, Note 6, apply RC to "Me" and "Him." Note 7, apply RC to - "Divinely." - - The break between pages 20 and 21 is in the word "baptismal": - bap|tismal. - - Page 21, Note 8, apply RC to "His." - - Page 23, change "practise" to "practice." - - Page 24, Note 2, change "practise" to "practice." - - The break between pages 28 and 29 is in the word "possibly": - pos|sibly. - - Page 31, Note 1, apply RC to "Divine." - - Page 34, Note 1, apply RC to "His" (twice). - - The break between pages 37 and 38 is in the word - "ecclesiastical": ecclesias|tical. - - Page 46, Voting, point 1, change "deliberatively" to - "deliberately." - - The break between pages 47 and 48 is in the word "services": - ser|vices. - - The break between pages 53 and 54 is in the word "importance": - impor|tance. - - Page 56, change "practise" to "practice." - - Page 57, apply RC to "Divine." - - Page 58, change "practise" to "practice"; add comma to "Britain - Baptists"; apply RC to "Divinely." - - Page 59, note 2, apply RC to "His" and "He." Note 3, apply RC to - "My." Section II, apply RC to "Persons" and "Divine." Note 2, - apply RC to "Thee." - - Page 60, note 1, apply RC to "His" apply RC to "He." - - Page 61, apply RC to "Divine," "His" (twice), "He," "His," - "Divine," and "He." Note 2, apply RC to "He," "His," and "Him." - Note 3, apply RC to "Himself" and "Him." Note 4, apply RC to "He," - "Him," and "His." Note 5, apply RC to "He," "Him," and "He," and - "Him." - - Page 62, apply RC to "Gospel," "Him," and "His." Note 1, apply RC - to "His." Note 2, apply RC to "Him." Note 3, apply RC to "His" and - "Him." Note 4, apply RC to "One." - - Page 63, apply RC to "Gospel" (twice). Note 3, apply RC to "Me." - Apply RC to "Divine" and "Gospel." - - Page 64, note 1, change "Rev. 8:7-9" to "Rev. 3:7-9." Note 5, - change "Eph. 8:14-21" to "Eph. 5:14-21." Apply RC to "Prophet," - "Priest," "King," and "Him." - - Page 65, note 1, apply RC to "Gospel"; change "Eph. 2:3" to "Eph. - 2:8" and change "ye are" to "are ye" to match the quotation. Note - 2, change "Acts 11:38" to "Acts 2:38" to match the quotation. Note - 3, apply RC to "Him." Point IX, apply RC to "He." Note 1, apply RC - to "Gospel." - - Page 66, note 1, change "a holy calling" to "an holy calling." - Note 2, apply RC to "He" and "Gospel." Note 4, change "elects - sake" to "elect's sakes" and "Chris" to "Christ." Note 5, change - "1 Thess. 4:10" to "1 Thess. 1:4." Apply RC to "His" and "Word." - - Page 67, change "practise" to "practice." Note 1, change "Thess - 4:3" to "1 Thess. 4:3." Note 3, change "Phil. 1:12, 13" to "Phil. - 2:12, 13" to match the quotation. Point XI, note 1, apply RC to - "My" (twice). Note 2, change "John 2:19" to "1 John 2:19" to match - the quotation. - - Page 68, Note 3, apply RC to "His." Section XII, apply RC to - "Gospel." Note 4, change "Rom. 8:2, 4" to "Rom. 8:2-4" to match - the quotation; apply RC to "His." - - Page 69, apply RC to "Gospel," "His" (twice), "Word," and - "Scriptural." Note 4, change "John 1#:15" (where # represents a - poorly printed sort), to "John 13:15." - - Page 70, apply RC to "His." Note 2, change "Matt. 18:19" to "Matt. - 28:19" to match quotation. Note 3, change "raised from the dead" - to "raised up from the dead." Note 4, apply RC to "Apostles'." - - Page 71, apply RC to "His," "Him," and "His." Note 1, apply RC to - "He," "My," "Me," and "My"; change "1 Cor. 11:27-30" to "1 Cor. - 11:22-30." Note 2, apply RC to "He." Note 3, apply RC to "My" - (four times) and "Me." - - Page 72, note 2, change "Ps. 113:24" to "Ps. 113:2-4." Note 3, - apply RC to "My" and "Him"; change "then shall thou delight" to - "then shalt thou delight." Note 4, apply RC to "Word." Point XVII, - apply RC to "Divine." - - Page 73, note 4, change "Rev. 19:14" to "Rev. 19:16" to match - quotation. Point XVIII, apply RC to "His" (twice). Note 2, apply - RC to "He" and "Him." - - Page 74, note 2, apply RC to "Him." Note 5, change "Matt. - 25:35-41" to "Matt. 25:31-46." Note 6, apply RC to "He" and "Him." - - Page 75, apply RC to "Divine," "Him" (twice), "His" (thrice), - "Divine." - - Page 76, apply RC to "Gospel," "Him," and "His." - - The break between pages 78 and 79 is in the word "expressed": - ex|pressed. - - Page 79, apply RC to "Gospel." Change "practise" to "practice." - - Page 82, apply RC to "His Apostles." - - Page 85, apply RC to "His" (twice), "He," and "His." - - Page 86, apply RC to "He," "Him," and "He." - - Page 88, apply RC to "His." - - Page 89, change "Malancthon" to "Malanchthon" and "colaborer" to - "co-laborer." - - Page 90, capitalize "Divine" as referring to a churchman. Change - "practised" to "practiced." - - Page 91, change "practise" to "practice." - - The break between pages 91 and 92 is in the word "sufficient": - suf|ficient. - - Page 92, apply RC to "Apostle." - - The break between pages 93 and 94 is in the word "immersion": - immer|sion. - - Page 95, apply RC to "Apostles." - - The break between pages 96 and 97 is in the word "original": - origi|nal. - - Page 98, change "practised" to "practised"; apply RC to "His - Apostles." - - Page 99, change "practise" to "practice" (twice). - - Page 100, apply RC to "Gospel." Change "practise" to "practice" - and "practises" to "practices." - - Page 101, apply RC to "His." - - Page 102, change "practise" to "practice." - - Page 104, apply RC to "Divine." - - Page 105, change "practise" to "practice." - - The break between pages 106 and 107 is in the word "Parliament": - Par|liament. - - Page 108, apply RC to "His" (thrice) and "Me." - - Page 109, apply RC to "He," "His," "My" (four times), "Me," and - "Divine." - - The break between pages 109 and 110 is in the word "practiced" - (changed from "practised"): prac|ticed. - - Page 110, change "practised" to "practiced" and "practise" to - "practice" (twice). - - Page 111, change "practise" to "practice." - - Page 112, apply RC to "Him." - - Page 113, apply RC to "Divine." - - Page 114, apply RC to "Apostolic," "Word," "Apostles'," "Word," - and "Divine." Change "practise" to "practice." - - Page 115, change "practise" to "practice." - - The break between pages 115 and 116 is in the word "infants": - in|fants. - - Page 116, change "practise" to "practice" (thrice). - - Page 117, apply RC to "His"; change "practise" to "practice"; - apply RC to "Him." - - Page 118, change "practise" to "practice." - - The break between pages 118 and 119 is in the word "remaining": - re|maining. - - Page 119, capitalize "Divines" as referring to churchmen. - - Page 120, apply RC to "Gospel." - - Each of pages 123 and 124, capitalize "Divine" as referring to a - churchman. - - Page 124, apply RC to "Lord's Table." - - Page 125, apply RC to "His." - - Page 129, change "practised" to "practiced" (thrice). Apply RC to - "His Apostles" and "Word." - - Page 130, capitalize "Divine" as referring to a churchman; apply - RC to "Apostles." - - Page 131, apply RC to "Apostolic" and "Apostles." - - Page 132, change "practised" to "practiced." Apply RC to "His - Apostles." - - Page 133, change "practised" to "practiced." - - Page 134, change "practise" to "practice" and "practised" to - "practiced." - - Page 136, change "practise" to "practice." Apply RC to "Divine" - and "Word." - - Page 137, apply RC to "Gospel" and "Word." - - Page 138, apply RC to "Apostles." - - Page 140, apply RC to "Apostles." - - Page 141, apply RC to "Apostolic." - - Page 142, apply RC to "Apostles" and "Divinely." - - The break between pages 143 and 144 is in the word "people": - peo|ple. - - Page 144, capitalize "Divines" as referring to churchmen; apply RC - to "Apostolic." Add "Ch. Hist." to the Geiseler citation. - - Page 145, change "practised" to "practiced." - - Page 146, change "practises" to "practices." - - Page 147, apply RC to "His," "He," "His Apostles," "His" (twice), - "He," "Divine," and "Apostles." - - The break between pages 147 and 148 is in the word "minister": - min|ister. - - Page 148, apply RC to "Apostles," "His," and "Gospel." - - The break between pages 148 and 149 is in the word "authority": - author|ity. - - Page 149, change "later" to "latter." - - Page 150, apply RC to "Apostles." - - Page 152, apply RC to "Apostle"; change _"episcopous"_ to - _"episcopos"_ for consistency. - - Page 153, apply RC to "Apostolic." - - Page 154, apply RC to "Word," "Apostles," and "Himself." - - Page 155, apply RC to "Gospel." - - The break between pages 155 and 156 is in the word "apostasy": - apos|tasy. - - Page 156, apply RC to "Gospel,"; change "practised" to "practiced" - apply RC to "Word" and "Gospel." - - Page 158, apply RC to "Gospel." Change "practise" to "practice" - (twice). - - Page 160, change "practise" to "practice"; apply RC to "Apostles." - - Page 161, apply RC to "Apostles" and "Word." - - The break between pages 162 and 163 is in the word "contemporary": - contempo|rary. - - Page 163, apply RC to "Apostles" and "Gospel." - - Page 164, change "offence" to "offense." - - The break between pages 165 and 166 is in the word "because": - be|cause. - - Page 166, remove extraneous right double quotes after - "Smithfield"; change "suffered perhaps more" to "suffered perhaps - no more." - - Page 167, change "defence" to "defense." - - Page 169, add comma to "after he"; apply RC to "Divine." - - The break between pages 170 and 171 is in the word "themselves": - them|selves. - - Page 173, change "practise" to "practice" (twice); apply RC to - "Divine." - - - - - -End of the Project Gutenberg EBook of The Standard Manual for Baptist -Churches, by Edward Thurston Hiscox - -*** END OF THIS PROJECT GUTENBERG EBOOK STANDARD MANUAL FOR BAPTIST CHURCHES *** - -***** This file should be named 61084-0.txt or 61084-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/1/0/8/61084/ - -Produced by John Hagerson and Mrs. Faith Ball -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Standard Manual for Baptist Churches - -Author: Edward Thurston Hiscox - -Release Date: January 2, 2020 [EBook #61084] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK STANDARD MANUAL FOR BAPTIST CHURCHES *** - - - - -Produced by John Hagerson and Mrs. Faith Ball - - - - - -</pre> - -<div class="trans_notes"> -<h4 class="tdc">Transcriber’s Notes</h4> -<ul> -<li>This book is set forth as a reference for Baptist churches to discuss their -history, organization, polity, and operations. The book itself has a small form -factor, suitable to be carried in a suit coat pocket.</li> -<li>The author’s perspective is quite partisan; many arguments are -introduced in favor of his preferred methods and against alternatives.</li> -<li>Detailed information on the Transcriber’s changes are listed after -the text. <a href="#DTN">Details.</a></li> -</ul> -</div> - -<p class="tdc"><span class="pagenum" id="ptp">[title page]</span>THE</p> - -<p class="tdc"><span class="mlarger">STANDARD MANUAL</span></p> - -<p class="tdc">FOR</p> - -<p class="tdc"><span class="mlarger">BAPTIST CHURCHES</span></p> - -<p> </p> -<p class="tdc"><i>By</i></p> - -<p class="tdc">EDWARD T. HISCOX, D.D.</p> - -<p class="tdc"><span class="smaller">Author of<br /> -“The Baptist’s Short Method,” “Star Book for Ministers,”<br /> -“The Star Book Series,” “Pastors’ Manual,” etc.</span></p> -<p> </p> - -<p class="tdc">PHILADELPHIA</p> - -<p class="tdc"><span class="larger">THE AMERICAN BAPITST<br /> -PUBLICATION SOCIETY</span></p> - -<p class="tdc">CHICAGO KANSAS CITY LOS ANGELES SEATTLE</p> - -<p> </p> -<p> </p> -<p><span class="pagenum" id="pverso">[verso]</span></p> -<hr /> -<p class="tdc">Entered, according to Act of Congress, in the year 1890, by<br /> -<span class="smcap">the american bapitst publication society</span><br /> -In the office of the Librarian of Congress, at Washington</p> -<hr /> - -<p> </p> -<p> </p> -<p class="tdc"><span class="smcap">Printed in U.S.A.</span></p> -<p> </p> -<p> </p> - -<p><span class="pagenum" id="p3">[p. 3]</span></p> -<h3 class="tdc">PREFACE</h3> - -<p>It is now thirty years since the “Baptist -Church Directory,“ prepared by the writer, -was first published. That work was designed -to be somewhat of a <i>consensus</i> of -the opinions of those best able to judge in -matters of Baptist church polity and usage, -especially as to what concerns administration -and discipline. It might thus prove a -help to both pastors and members, particularly -in perplexing cases liable to arise. -Thus it was hoped it might help to rectify -the order and customs of our churches -through our widely extended ranks. This -hope has been realized. More than fifty -thousand copies of that book have been circulated -in this country. It has also been -translated, more or less fully, into six or -seven different languages by our missionaries, -<span class="pagenum" id="p4">[p. 4]</span> -for use in our missions and foreign -fields.</p> - -<p>But many of the churches desired a -smaller and less expensive manual, which -they could put into the hands of all their -members. To meet this want, sixteen years -ago, the writer prepared the little “Star -Book on Baptist Church Polity,” which -many churches have adopted, furnishing -their members and candidates for membership -with them freely. This has had a circulation -of over thirty thousand copies; and -both this and the “Directory“ are in as -great demand as at any previous time.</p> - -<p>It is something more than twenty years -since the “Baptist Short Method,” by the -same author was published. The purpose -of this manual was to give a concise view -of those distinctive features which mark -the difference between Baptists and other -denominations, especially as to the ordinances -and church order; and also to furnish -the proofs by which our position in -these respects is justified. About ten thousand -<span class="pagenum" id="p5">[p. 5]</span> -copies of this book have found their -way into circulation.</p> - -<p>The preparation of the present manual -was undertaken at the request of, and by -an arrangement with the pastor, R. S. MacArthur, -D.D., on behalf of Calvary -Baptist Church, New York City, for the -special use of that church. Something was -desired smaller than the “Directory,” and -more full than the “Star Book,” embracing -certain features of the “Short Method.” -When completed, it was thought to be, on -the whole, so much superior to anything -ever before prepared, as a manual for general -use in Baptist churches, that by mutual -consent, it was decided to have it published -for general circulation, rather than confine -it to the use of a single church.</p> - -<p>To both ministers and members, such a -manual, it is hoped, will prove a valuable -helper in the interest of church order, and -of denominational unity and prosperity. -Especially for the younger members, so -many thousands of whom are yearly admitted -<span class="pagenum" id="p6">[p. 6]</span> -to the fellowship of the churches, -with an unlimited franchise, while but imperfectly -instructed as to either doctrines or -order, it should prove a most valuable assistant. -Concise and accurate in statement of -facts, transparent in arrangement of matters, -convenient in form, and cheap in cost, -pastors will find it to their own advantage, -as well as to that of their members, to see -that their churches are liberally supplied -with copies. The pastor of one of our -very largest and most prosperous churches, -for whose use its preparation was undertaken, -shows his estimate of its value, and -sets other pastors a wise and worthy example, -by ordering in advance of publication, -<i>one thousand copies</i> for his church.</p> - -<p>May the Divine blessing make this, as -other works have been made, a means of -furthering good order, spiritual vitality, and -efficient service for Christ, in the churches -for which it is designed.</p> - -<p class="tdr">E. T. H.</p> -<p><span class="smcap">Mount Vernon, N. Y.<br /> -January 24, 1890.</span></p> - -<p><span class="pagenum" id="p7">[p. 7]</span></p> -<h3 class="tdc">CONTENTS</h3> - -<table> -<tr><td class="tdc" colspan="2"><a href="#ch1">CHAPTER I</a></td></tr> -<tr><td><span class="smcap">A Christian Church</span></td><td class="tdr">9</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch2">CHAPTER II</a></td></tr> -<tr><td><span class="smcap">Church Officers</span></td><td class="tdr">14</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch3">CHAPTER III</a></td></tr> -<tr><td><span class="smcap">Church Ordinances</span></td><td class="tdr">18</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch4">CHAPTER IV</a></td></tr> -<tr><td><span class="smcap">Church-membership</span></td><td class="tdr">22</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch5">CHAPTER V</a></td></tr> -<tr><td><span class="smcap">Church Discipline</span></td><td class="tdr">27</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch6">CHAPTER VI</a></td></tr> -<tr><td><span class="smcap">Cases of Appeal</span></td><td class="tdr">37</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td colspan="2" class="tdc"><a href="#ch7">CHAPTER VII</a></td></tr> -<tr><td><span class="smcap">Church Business</span></td><td class="tdr">41</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><span class="pagenum" id="p8">[p. 8]</span> -<a href="#ch8">CHAPTER VIII</a></td></tr> -<tr><td><span class="smcap">Christian Doctrine</span></td><td class="tdr">56</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch9">CHAPTER IX</a></td></tr> -<tr><td><span class="smcap">Optional Standing Resolutions</span></td><td class="tdr">77</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch10">CHAPTER X</a></td></tr> -<tr><td><span class="smcap">Baptism Considered</span></td><td class="tdr">80</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch11">CHAPTER XI</a></td></tr> -<tr><td><span class="smcap">The Lord’s Supper</span></td><td class="tdr">108</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch12">CHAPTER XII</a></td></tr> -<tr><td><span class="smcap">Infant Baptism</span></td><td class="tdr">129</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch13">CHAPTER XIII</a></td></tr> -<tr><td><span class="smcap">Church Government</span></td><td class="tdr">140</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch14">CHAPTER XIV</a></td></tr> -<tr><td><span class="smcap">Church Officers</span></td><td class="tdr">146</td></tr> -<tr><td colspan="2"> </td></tr> -<tr><td class="tdc" colspan="2"><a href="#ch15">CHAPTER XV</a></td></tr> -<tr><td><span class="smcap">Baptist History</span></td><td class="tdr">154</td></tr> -</table> - -<p> </p> -<p> </p> - -<p> <span class="pagenum" id="p9">[p. 9]</span></p> -<h2 class="tdc">STANDARD MANUAL FOR<br /> -BAPTIST CHURCHES</h2> - -<h3 class="tdc" id="ch1">CHAPTER I</h3> - -<p class="tdc"><span class="smcap">a christian church</span></p> - -<p>The word “church” is, in common language, -used with large latitude of meaning. -It is applied to a building used for Christian -worship, to a congregation of Christian -worshipers, to a religious establishment, to -a given form of ecclesiastical order, to the -aggregate of all Christian believers, and to -a local company of Christian disciples associated -in covenant for religious purposes. -The latter is its common use in the New -Testament.</p> - -<p>The Greek word <span lang="grc-Latn">ekklesia,</span> rendered -“church,” is derived from a word meaning -“called out,” and is used to indicate a company -called out from a larger and more general -<span class="pagenum" id="p10">[p. 10]</span> -assembly or concourse of people. In the -free Greek cities, it designated a company -of persons possessed of the rights of citizenship, -and charged with certain important -functions of administration in public affairs, -summoned, or called out, from the common -mass of the people. In the New Testament, -the <span lang="grc-Latn">ekklesia</span> is a company of persons -called out and separated from the common -multitude by a Divine calling, chosen to be -saints, invested with the privileges, and -charged with the duties of citizenship in the -kingdom of Christ.</p> - -<p>A Christian Church, therefore, according -to the New Testament idea, is a company -of persons Divinely called and separated -from the world, baptized on a profession of -their faith in Christ, united in covenant for -worship and Christian service, under the -supreme authority of Christ, whose Word is -their only law and rule of life in all matters -of religious faith and practice.</p> - -<p>Some Christian denominations include all -their congregations in one comprehensive -society, or ecclesiastical system, under some -central authority, which legislates for and -controls the whole. This comprehensive -society they call the church. Thus we -speak of the Roman Catholic Church, the -<span class="pagenum" id="p11">[p. 11]</span> -Episcopal Church, the Presbyterian Church—where -the word “church” stands for the -aggregate of all their local societies. With -Baptists it is different. They speak of -Baptist churches, but not of the Baptist -Church, when the entire denomination is -meant. The Baptist Church would mean -some one local congregation of baptized -believers.</p> - -<p>Thus was it in Apostolic times. There -was “the church in Jerusalem,” “the -church of the Thessalonians,” “the church -of Babylon,” “the church of the Laodiceans”; -but “the churches of Macedonia,” -“the churches of Asia,” “the churches of -Judea.” A church, therefore, is not a -system of congregations confederated under -a general government, but a single local -congregation of Christian disciples associated -in covenant and meeting together for -worship. In this sense the word is commonly, -almost uniformly, used in the New -Testament.</p> - -<p>Churches are Divinely instituted to be -“the light of the world” and “the salt of -the earth.” They are ordained for the -glory of God, as “the ground and pillar of -the truth,” in the proclamation of His Gospel -and the establishment of His kingdom -<span class="pagenum" id="p12">[p. 12]</span> -in the world. They are commissioned to -preach the Gospel to men, and to live the -Gospel before men, that Christ may be -honored and sinners saved. They should, -therefore, be constantly striving to realize -the grand purpose of their existence and -fulfill the mission of their high calling. -That church which does the most to honor -Christ and save man will be the most -honored by Him, and the most influential -and prosperous in all that pertains to the -true functions of a church. And since a -church, as a body, is what its individual -members are in their religious life and influence, -therefore each member should strive -to become in holy living what He desires the -church to be.</p> - -<p><span class="smcap">Note</span> 1.—A body of Christian disciples may fail to -meet some of the requirements of the Gospel, and -still be a true church of Christ, providing it fulfills -the fundamental conditions of a Scriptural faith and -practice.</p> - -<p><span class="smcap">Note</span> 2.—But when a body ceases to acknowledge -and submit to Christ as its Supreme Ruler, and to -receive His Word as its supreme law, then it ceases to -be a true church, and is simply a religious society, -though it may still accept some of His doctrines and -practice some of His precepts.</p> - -<p><span class="smcap">Note</span> 3.—A church is not a legislative, but an -executive body. It cannot make laws, but only obey -and administer those which Christ has given in the -New Testament. He is the only Lawmaker in Zion.</p> - -<p><span class="pagenum" id="p13">[p. 13]</span> -<span class="smcap">Note</span> 4.—But in matters pertaining to order and -methods of administration, merely optional and discretionary, -not involving fundamental principles, the -church is to exercise its liberty, so long as it does not -contravene Scriptural teaching or infringe the rights -of its members.</p> - -<p><span class="smcap">Note</span> 5.—And still further, while a church cannot -become an authoritative expounder of either truth or -duty, to bind the consciences even of its members, -yet it does possess a judicial function for the interpretation -and the enforcement of the laws of Christ -for itself as a body, and, therefore, for its members, -so far as their relation to the compact is concerned.</p> - -<p><span class="smcap">Note</span> 6.—Each church owes courtesy and comity, -fellowship and fraternity, to all others; but it owes -subjection and allegiance to none, and is under authority -to Christ alone.</p> - -<p><span class="smcap">Note</span> 7.—In matters of business and in the exercise -of its authority in administration, the will of the -church is expressed by a majority vote of its members. -But the nearer that majority approaches to -unanimity, the more satisfactory and emphatic are -its decisions.</p> - -<p><span class="smcap">Note</span> 8.—Councils may be called, presbyteries convened, -or committees of reference chosen for advice -in cases of moment, but they are all <i>advisory</i> only, -and in no case authoritative. There is no higher, -and no other court of appeal in ecclesiastical affairs, -than the individual church.</p> - -<hr /> - -<p> <span class="pagenum" id="p14">[p. 14]</span></p> -<h3 class="tdc" id="ch2">CHAPTER II</h3> - -<p class="tdc"><span class="smcap">church officers<a id="ch2_fna1"></a> -<a class="fnanchor" href="#ch2_fn1">[1]</a></span></p> - -<p>The Scriptural officers of a church are -<i>bishops</i> and <i>deacons.</i> Bishops are in the -New Testament also called “presbyters,” -“elders,” and “overseers.” Their duties -and services have mainly reference to the -spiritual interests of the body, though they -properly have the oversight of all its concerns. -The deacons have principal charge -of the temporalities of the church, so as to -relieve the pastor in that department of -labor. They are, however, to be counselors -and helpers of the pastor in all departments -of his work. The qualifications for both -offices are set forth in the Epistles to -Timothy and Titus.</p> - -<p><span class="smcap">Note</span> 1.—Pastors and deacons, as teachers and -leaders of the flock, cannot be selected for and imposed -upon the churches by any external authority -whatever, either civic or religious; but are elected -<span class="pagenum" id="p15">[p. 15]</span> -and chosen by the free suffrages of the members, -without compulsion or restraint, from among themselves, -or those who are to become identified with -them in fellowship.</p> - -<p><span class="smcap">Note</span> 2.—In the election of either a pastor or -deacon, notice of such election should be given from -the pulpit for at least two Sundays preceding the -time for the same. The election should be by ballot, -and at least <i>three-quarters</i> of the votes cast should be -necessary for the election of a pastor, and <i>two-thirds</i> -for the election of a deacon. Such election should -be preceded by prayer for Divine direction, and conducted -without partisan devices or personal strife.</p> - -<p><span class="smcap">Note</span> 3.—Both pastors and deacons are properly -elected for unlimited terms of service, the relation to -continue so long as there shall be mutual satisfaction. -Such a course tends less to depreciate and make -servile the officers and their duties in the estimation -of the people, and of those who bear them, than a -limited and specified time, though deacons are sometimes, -and perhaps properly, chosen for a limited term -of service, subject to reelection, at the option of the -church.</p> - -<p><span class="smcap">Note</span> 4.—The church is to fix on the amount of -salary necessary to a generous support of the pastor, -and hold itself obligated by every consideration of -Christian honor for the prompt and regular payment -of the same. To fail in this is as dishonorable to the -church as it is unjust and vexatious to the pastor.</p> - -<p><span class="smcap">Note</span> 5.—The call to a pastor issues from the -<i>church</i> as a body, which also designates the amount -of salary to be paid. It is in some sections usual, -though not essential, to have subsequently a meeting -of the entire congregation or society to approve or -confirm the call. In some States it is necessary for -the trustees, as the legal representatives of the corporation, -to confirm the action officially, so far as the -salary is concerned, before it can become legal.</p> - -<p><span class="pagenum" id="p16">[p. 16]</span> -<span class="smcap">Note</span> 6.—The number of deacons is optional with -the church. It is usually from <i>three</i> to <i>seven.</i> Let it -be so many as the church needs and can find suitable -as candidates for the office. But they should never be -elected simply to fill the office, and never unless they -be persons whose fitness for the office is generally -conceded.</p> - -<p><span class="smcap">Note</span> 7.—The relations between pastor and the -church may be dissolved at the option of either, by -giving <i>three months’</i> notice; or otherwise, by mutual -consent. Between the deacons and the church, the -relations may be dissolved at the option of either -without previous notice.</p> - -<p><span class="smcap">Note</span> 8.—A church <i>clerk</i> is elected annually, at a -business meeting, by a majority vote. It is an office -of convenience, for keeping the minutes and preserving -the records of the body. Also <i>trustees</i> are elected -by the church, or if the law so requires, by a <i>society.</i> -Their duties are the care of the property and the -management of finances. But these are not considered -Scriptural church officers; deacons might properly -discharge all the functions of these -<span class="wsnw">offices.<a id="ch2_fna2"></a><a class="fnanchor" href="#ch2_fn2">[2]</a></span></p> - -<p><span class="smcap">Note</span> 9.—The offices of trust and service in a -church should be as widely distributed among the -<span class="pagenum" id="p17">[p. 17]</span> -members as possible, consistently with the welfare of -the body. This rule should seldom be disregarded. -No one man should hold more than one office at the -same time, unless the interests of the body absolutely -demand it. If offices are honors, they should be -widely dispensed; if they are burdens, they certainly -should be. For the same man to hold two or three -offices is as unjust to him as it is to his brethren.</p> - -<p><span class="smcap">Note</span> 10.—A church cannot unite in any corporate -capacity with other organizations for religious, benevolent, -moral reform, or other purposes; but it may -cooperate with these for any good object, and give to -such societies its moral support, sympathy, and pecuniary -aid.</p> - -<p><span class="smcap">Note</span> 11.—But members of churches can, as individuals, -unite with outside organizations, for any -purpose, not inconsistent with their profession as -Christians, and not injurious to their church relations -and duties.</p> - -<p><span class="smcap">Note</span> 12.—Churches cannot alienate their responsibilities, -nor delegate their authority to any man, or -to any body of men, to act officially for them. But -they can appoint persons to bear messages, and to -perform services for them, under instruction, and to -report their action to the body.</p> - -<div class="footnotes"><h4 class="tdc">FOOTNOTES:</h4> -<div class="footnote" id="ch2_fn1"><p><a href="#ch2_fna1"><span class="label">[1]</span></a> -This and several of the following sections are consistent -with the “Star Book on Baptist Church Polity,“ on the same -topics.</p></div> -<div class="footnote" id="ch2_fn2"><p><a href="#ch2_fna2"><span class="label">[2]</span></a> -In some States the laws do not recognize the church, that -being a spiritual body, but incorporate a <i>society,</i> as it is called, -consisting of all persons of full age who attend and support -the worship. This society has charge of the financial affairs -of the church, holds and keeps in repair its property, and conducts -its secular concerns. It elects a specified number of -<i>trustees,</i> as provided for by law, who are the legal representatives -of the corporation. The members of the society, and the -trustees elected, may or may not be members of the church. -This whole society arrangement is a relic of the old New -England parish system of the standing order, and is inconsistent -with the freedom of church action, and antagonistic to -Baptist Church independence. It is anti-Baptistic and anti-Scriptural. -A church should be allowed to manage its own -affairs, both temporal and spiritual: and should be protected -by law in doing so. The society system has been abrogated in -most of the States.</p></div> -</div> - -<hr /> - -<p> <span class="pagenum" id="p18">[p. 18]</span></p> -<h3 id="ch3" class="tdc">CHAPTER III</h3> - -<p class="tdc"><span class="smcap">church ordinances</span></p> - -<p>Christian ordinances, in the largest -sense, are any institutions, or regulations of -Divine appointment, established as means of -grace for the good of men, or as acts of -worship for the honor of God. In that -sense, not only are baptism and the Lord’s -Supper ordinances, but preaching, prayer, -hearing the Word, fasting, and thanksgiving -are also ordinances, since all are of Divine -appointment. But, in a narrower sense, it is -common to say that <i>baptism</i> and the <i>Lord’s -Supper</i> are the only ordinances appointed -by Christ to be observed by His churches. -These are the only emblematic and commemorative -rites enjoined upon His disciples, -by which they are to be distinguished, and -He is to be honored. They are the two -symbols and witnesses of the New Covenant, -the two monuments of the New Dispensation.</p> - -<p><i>Baptism</i> is the immersion, or dipping, of -<span class="pagenum" id="p19">[p. 19]</span> -a candidate in water, on a profession of his -faith in Christ and on evidence of regeneration; -the baptism to be ministered in, or -into, the name of the Father, the Son, and -Holy Spirit. It represents the burial and -resurrection of Christ, and in a figure declares -the candidate’s death to sin and the -world, and his rising to a new life. It also -proclaims the washing of regeneration, and -professes the candidate’s hope of a resurrection -from the dead, through Him into the -likeness of whose death he is buried in baptism.</p> - -<p><i>The Lord’s Supper</i> is a provision of bread -and wine, used to represent the body and -the blood of Christ, partaken of by members -of the church assembled for that purpose; -in which service they commemorate -the love of Christ exhibited in His death for -them, and profess their faith and participation -in the merits of His sacrifice, as the only -ground of their hope of eternal life.</p> - -<p><span class="smcap">Note</span> 1.—No person can rightfully or properly become -a church-member except he be first baptized, as -the distinguishing mark and profession of his discipleship.</p> - -<p><span class="smcap">Note</span> 2.—The Supper is a church ordinance, and -therefore is the privilege of church-members only. -Therefore, also, since baptism precedes church-membership, -it must precede and be prerequisite to the -Lord’s Supper.</p> - -<p><span class="pagenum" id="p20">[p. 20]</span> -<span class="smcap">Note</span> 3.—Since the Supper is distinctively a church -ordinance, it is to be observed by churches only, and -not by individuals; neither in private places, nor in -sick-rooms, nor on social occasions, and not by companies -of disciples other than churches. But a church -may by appointment, and in its official capacity, meet -in a private house, a sick-room, or wherever it may -elect, and there observe the Supper.</p> - -<p><span class="smcap">Note</span> 4.—Both ordinances are ordinarily and properly -administered by ordained and accredited ministers; -but both would be equally valid if administered -by unordained persons, should occasion require and -the church so direct. As to the qualifications of the -administrator, the New Testament is silent, except -that he should be a disciple.</p> - -<p><span class="smcap">Note</span> 5.—As to the time, place, and frequency of -the ordinances, no Scriptural directions are given. -These are left optional with the churches. They are -usually observed on Sundays, but not necessarily. -As to the Supper, our churches have very generally -come to observe it on the first Sunday of each month.</p> - -<p><span class="smcap">Note</span> 6.—The participation of the elements in the -Supper should be done according to the special direction -of Christ, the Head of the body. “This do in -remembrance of <i>Me.</i>” It is not, therefore, a test or -token of Christian fellowship, except incidentally. -All thought and sympathy in the service should be -centered on Him who is “the living bread,” and not -fixed on others.</p> - -<p><span class="smcap">Note</span> 7.—The ordinances are not <i>sacraments,</i> as -taught by some, conveying effectual grace to the soul -and imparting spiritual life. But as Divinely appointed -means of grace, their importance must not -be undervalued. They cannot be neglected without -suffering serious harm and incurring the gravest responsibility.</p> - -<p><span class="smcap">Note</span> 8.—Baptism is not essential to salvation, for -our churches utterly repudiate the dogma of “baptismal -<span class="pagenum" id="p21">[p. 21]</span> -regeneration”; but it is essential to obedience, -since Christ has commanded it. It is also essential to -a public confession of Christ before the world, and to -membership in the church which is His body. And no -true lover of his Lord will refuse these acts of -obedience and tokens of affection.</p> - -<hr /> - -<p> <span class="pagenum" id="p22">[p. 22]</span></p> -<h3 class="tdc" id="ch4">CHAPTER IV</h3> - -<p class="tdc"><span class="smcap">church-membership</span></p> - -<p>It is most likely that in the Apostolic age -when there was but “one Lord, one faith, -and one baptism,” and no differing denominations -existed, the baptism of a convert -by that very act constituted him a member -of the church, and at once endowed him -with all the rights and privileges of full -membership. In that sense, “baptism was -the door into the church.” Now, it is -different; and while the churches are desirous -of receiving members, they are wary -and cautious that they do not receive unworthy -persons. The churches therefore -have candidates come before them, make -their statement, give their “experience,” -and then their reception is decided by a -vote of the members. And while they cannot -become members without baptism, yet -it is the vote of the body which admits -them to its fellowship on receiving baptism.</p> - -<p><span class="pagenum" id="p23">[p. 23]</span> -There are <i>three classes</i> of candidates, and -modes of reception to membership.</p> - -<p>1. <i>By baptism.</i>—The church having listened -to the religious experience of the candidate, -and being satisfied with the same, -and with his Christian deportment, votes to -receive him to its fellowship, “on being -baptized.”</p> - -<p>2. <i>By letter.</i>—The candidate presents a -letter of dismission and recommendation -from some other Baptist church with which -he has been connected, for the purpose of -transferring his membership to this. The -church, being satisfied, votes to receive him -into fellowship.</p> - -<p>3. <i>By experience.</i>—Persons having been -baptized, but for some reason being without -membership in any church, wish to be -received. They, giving satisfactory evidence -of Christian character, and substantial -agreement in matters of faith and practice, -are received by vote, as in other cases.</p> - -<p><span class="smcap">Note</span> 1.—Persons cannot be received to membership -on the credit of letters from other denominations. -Such letters are, however, accepted, as -certificates of Christian character, and of church -standing.</p> - -<p><span class="smcap">Note</span> 2.—While the churches do not require candidates -to sign any creed, confession, or articles of -faith, yet they do expect a substantial agreement in -<span class="pagenum" id="p24">[p. 24]</span> -matters of faith and practice on their part as essential -both to the comfort of the individual, and the harmony -of the body.</p> - -<p><span class="smcap">Note</span> 3.—Should any member object to the reception -of a candidate, such reception should be deferred, -in order to consider the reasons for the objection. -Objections judged groundless or unreasonable should -not prevent the reception of a suitable candidate; yet -no one should be received except by a unanimous or -nearly unanimous vote.</p> - -<p><span class="smcap">Note</span> 4.—It is customary for candidates, after their -experience or letters have been presented, to retire -while the church deliberates and acts upon their case.</p> - -<p><span class="smcap">Note</span> 5.—Any member in good standing, is entitled, -at any time, to a letter of dismission, in the usual -form, with which to unite with another church of the -same faith and order.</p> - -<p><span class="smcap">Note</span> 6.—Letters are usually made valid for <i>six -months</i> only, during which time they must be used, if -used at all. But if held longer, they may be renewed -by the church, if satisfactory reasons are given for -their non-use.</p> - -<p><span class="smcap">Note</span> 7.—Each one receiving a letter is still a -member of the church, and under its watchcare and -discipline, until his letter is actually received by -another church.</p> - -<p><span class="smcap">Note</span> 8.—Letters cannot be given to members for -the purpose of uniting with churches with which we -are not in fellowship. But any member is entitled, -at any time, to receive a certificate of standing, and -Christian character.</p> - -<p><span class="smcap">Note</span> 9.—No member can <i>withdraw</i> from the -church, or have his name <i>dropped,</i> or at his own -request be <i>excluded</i> from the fellowship of the body -without due process of discipline.</p> - -<p><span class="smcap">Note</span> 10.—Nor can a member have a letter voted -and forced upon him without his wish and consent. -<span class="pagenum" id="p25">[p. 25]</span> -Such would be a virtual expulsion from the body. If -worthy to receive a letter, he cannot be forced out of -the church against his will.</p> - -<p><span class="smcap">Note</span> 11.—Members living remote from the church -are expected to unite with some Baptist church near -their residence; or give satisfactory reasons for not -doing so. When they cannot so unite, they are expected -to report themselves to the church at least -<i>once each year,</i> and contribute to its support, till they -cease to be members.</p> - -<p><span class="smcap">Note</span> 12.—Letters of dismission may be revoked, -at any time before being used, if, in the judgment of -the church, there be sufficient cause for such action.</p> - -<p><span class="smcap">Note</span> 13.—Church fellowship will be withdrawn -from members who unite with other denominations; -because, however excellent their character, or sincere -their intentions, they have broken covenant with the -church, and by such act have placed themselves beyond -the limits of its fellowship.</p> - -<p><span class="smcap">Note</span> 14.—Persons excluded from other churches -are not to be received to membership, except after the -most careful investigation of all the facts in the -case, and not unless it be manifest that the exclusion -was unjustifiable, and that the church excluding persistently -refuses to do justice to the excluded member.</p> - -<p><span class="smcap">Note</span> 15.—A letter is usually asked for and addressed -to the particular church. This is proper, but -not always necessary. It may in certain cases be -asked for, and given “to the church of the same -faith and order.” Or if directed to one, it may be -presented to, and received by another.</p> - -<p><span class="smcap">Note</span> 16.—It is expected that all pecuniary liability -to the church will be canceled, and all personal difficulties -in the church will be settled by a member, -should such exist, before he shall receive a letter of -dismission.</p> - -<p><span class="smcap">Note</span> 17.—Each member, without exception, is expected -to fill his place in the church, by attendance -<span class="pagenum" id="p26">[p. 26]</span> -on its appointments, as Providence may allow, and -also to contribute of his means for the pecuniary -support of the body, according to his ability. If in -either of these respects he fails, and refuses, he becomes -a covenant-breaker, and is subject to the discipline -of the body.</p> - -<p><span class="smcap">Note</span> 18.—Persons excluded from the church may -be again received to its fellowship on satisfactory -evidence of fitness. This is called reception by <i>restoration,</i> -and is usually so entered on the records, and -in associational reports.</p> - -<p><span class="smcap">Note</span> 19.—It is neither a Christian nor an honorable -course for a church to grant an unworthy member -a valid letter, and send him to another church as -one in good and regular standing, in order to be rid -of a disturber of the peace, or to avoid the trouble of -a course of discipline.</p> - -<p><span class="smcap">Note</span> 20.—No church is <i>obliged</i> to receive a person -to membership, simply because he brings a valid -letter from another church. Each church is to be -sole judge of the qualifications of persons to be -received to its fellowship.</p> - -<hr /> - -<p> <span class="pagenum" id="p27">[p. 27]</span></p> -<h3 id="ch5" class="tdc">CHAPTER V</h3> - -<p class="tdc"><span class="smcap">church discipline</span></p> - -<p>Church-members are supposed to be regenerate -persons bearing the image and -cherishing the spirit of Christ, in whom the -peace of God rules, and who walk and -work in “the unity of the Spirit, and the -bond of peace.” But unhappily, even the -saints are sanctified only in part, and -troubles sometimes arise among brethren. -The evil passions of even good men may -triumph over piety, and partisan strife may -destroy the peace and the prosperity of the -body of Christ. All this should, if possible, -be avoided. Corrective discipline seeks -to heal offenses; but it is better to <i>prevent</i> -them, than to <i>heal</i> them. It is, however, -better to heal and remove, than to endure -them.</p> - -<p>Now these offenses and occasions of dissension -in the churches arise from various -causes, and are largely preventable. Most -frequently they come by the following -means:</p> - -<p><span class="pagenum" id="p28">[p. 28]</span> -1. Because of the too suspicious and -sensitive disposition of some who imagine -themselves wronged, neglected, or in some -way injured; the matter being chiefly imaginary, -and without any real foundation in -fact.</p> - -<p>2. Because the pastor, deacons, and influential -members do not carefully and constantly -enough watch the beginnings of -strife, and rectify the evil before it becomes -serious.</p> - -<p>3. Because evil-doers by delay become -more persistent in evil, while others are -drawn into the strife, and contentious parties -insensibly are formed, which tend to divide -the church into hostile factions.</p> - -<p>4. Because that when the difficulty becomes -chronic and deep-seated, the church -is likely to undertake the discipline with -judicial severity, and not in the spirit of -meekness, in which the spiritual should restore -the erring.</p> - -<p>5. Because that a case of discipline undertaken -under excitement is almost certain -to be wrongly conducted. Even if the result -reached be just and right, the method by -which it is reached is likely to be unwise, -unjust, and oppressive to individuals, possibly -<span class="pagenum" id="p29">[p. 29]</span> -producing more serious and more lasting -evils than it has removed.</p> - -<p><i>Offenses</i> calling for discipline are usually -considered as of <i>two</i> classes: <i>private</i> or personal, -and <i>public</i> or general. These terms -do not very accurately express the nature of -the offenses, but they are in common use, -and capable of being understood. In the -administration of <i>corrective discipline,</i> the -following rules and principles constitute a -correct and Scriptural course of proceeding:</p> - -<p class="cgap"><span class="smcap">private offenses</span></p> - -<p><i>Private offenses</i> pertain to personal difficulties -between individuals, having no direct -reference to the church as a body, and not -involving the Christian profession at large. -In such cases, the course prescribed by -our Saviour (Matt. <span class="wsnw">18:15</span>–17) is to be -strictly followed, without question or deviation.</p> - -<p>1. <i>First step.</i>—The member who considers -himself injured must go to the -offender, tell him his grief, and between -themselves alone, if possible, adjust and -settle the difficulty. “If thy brother shall -trespass against thee, go and tell him his -fault, between thee and him alone.” This -<span class="pagenum" id="p30">[p. 30]</span> -must be done, not to charge, upbraid, or -condemn the offender, but to win him. “If -he shall hear thee, thou hast gained thy -brother.”</p> - -<p>2. <i>Second step.</i>—If this shall fail, then -the offended member must take one or two -of the brethren with him as witnesses, seek -an interview with the offender, and, if possible, -by their united wisdom and piety, -remove the offense and harmonize the difficulty. -“But if he will not hear thee, then -take with thee one or two more, that in the -mouth of two or three witnesses, every word -may be established.”</p> - -<p>3. <i>Third step.</i>—If this step should prove -unavailing, then the offended member must -tell the whole matter to the <i>church,</i> and -leave it in their hands to be disposed of, as -to them may seem wisest and best. “And -if he shall neglect to hear them, tell it to -the church.” He has done his duty and -must abide by the decision of the body -which assumes this responsibility.</p> - -<p>4. <i>The result.</i>—If this course of kindly -Christian labor proves finally ineffectual, -and the offender shows himself incorrigible, -excision must follow. He must be cut off -from fellowship in the church whose covenant -he has broken, and whose authority -<span class="pagenum" id="p31">[p. 31]</span> -he disregards. “And if he neglect to hear -the church, let him be unto thee as an -heathen man, and a publican.” However -painful the act, the church must be faithful -to its duty, and to its God.</p> - -<p><span class="smcap">Note</span> 1.—While this Divine rule makes it obligatory -on the offended member to go to the offender and -seek a reconciliation, yet much more is it obligatory -on the offender who knows that a brother is grieved -with him, to seek such an one, and try to remove the -difficulty.</p> - -<p><span class="smcap">Note</span> 2.—The matter is not to be made public until -these three steps have been fully taken, and have -failed; and then to be made public only by telling -the church, and no others.</p> - -<p><span class="smcap">Note</span> 3.—When the case comes before the church, -it must not be neglected nor dropped, but judiciously -pursued until the difficulty be adjusted, the offense -removed, or else the offender be disfellowshipped, -and put away.</p> - -<p class="cgap"><span class="smcap">public offenses</span></p> - -<p><i>Public offenses</i> are not against any one -person more than another, but are such as -are supposed to be a dishonor to the church -of which the offender is a member, and a -reproach to the Christian profession. They -constitute a violation of the code of Christian -morals, if not of our common worldly -morals.</p> - -<p>The more common causes of this class of -offenses are the following: False doctrine -<span class="pagenum" id="p32">[p. 32]</span> -(Gal. <span class="wsnw">1:9,</span> 2 John 10), disregard of authority -(Matt. <span class="wsnw">18:17;</span> 1 Thess. <span class="wsnw">5:14),</span> -contention and strife (Rom. <span class="wsnw">16:17),</span> immoral -conduct (1 Cor. <span class="wsnw">5:11),</span> disorderly -walk (2 Thess. <span class="wsnw">3:6,</span> 9), covetous spirit -(Eph. <span class="wsnw">5:5;</span> 1 Cor. <span class="wsnw">5:11),</span> arrogant -conduct (3 John 9), going to law (1 Cor. -<span class="wsnw">6:6).</span></p> - -<p>The following constitutes a proper and -Scriptural course of treatment for such -cases:</p> - -<p>1. The first member who has knowledge -of the offense should, as in the case of private -offenses, seek the offender, ascertain -the facts, and attempt to reconcile or remove -the difficulty. Not till he has done this -should he make it public, or bring it before -the church.</p> - -<p>2. But if no one will, or can, pursue this -course of personal effort, or if such a course -proves unsuccessful, then any member having -knowledge of the facts should confer -with the pastor and deacons as to the best -course to be pursued.</p> - -<p>3. The pastor and deacons should, by the -best method they are capable of devising, -labor to adjust the matter without bringing -it into the church, or otherwise making it -public.</p> - -<p><span class="pagenum" id="p33">[p. 33]</span> -4. But if their efforts fail, or if the case -be already public, and a reproach and scandal -to religion, then they should bring it to -the church, and it should direct a proper -course of discipline.</p> - -<p>5. The church, thus having the case before -it, should either appoint a committee -to visit the offender, or cite him before the -body to answer the charge. He should be -allowed to hear the evidence against him, -know the witnesses, and be permitted to answer -for himself.</p> - -<p>6. If the accused disproves the charges, -or if he confesses the wrong, makes suitable -acknowledgment, and, so far as possible, -reparation, with promise of amendment, -in all ordinary cases, this should be -deemed satisfactory, and the case be dismissed.</p> - -<p>7. But if, after patient, deliberate, and -prayerful labor, all efforts fail to reclaim -the offender, then, however painful the necessity, -the church must withdraw its fellowship -from him, and put him away from -them.</p> - -<p>8. If the case be one of flagrant immorality, -by which the reputation of the body -is compromised and the Christian name -scandalized, on being proved or confessed, -<span class="pagenum" id="p34">[p. 34]</span> -the hand of fellowship may be at once withdrawn -from the offender, notwithstanding -any confessions and promises of amendment; -but not without a trial.</p> - -<p>The church’s good name and the honor -of religion demand this testimony against -evil. He may be subsequently restored, if -suitably penitent.</p> - -<p><span class="smcap">Note</span> 1.—All discipline should be conducted in the -spirit of Christian meekness and love, with a desire -to remove offenses and win offenders. It must also be -done under a deep sense of responsibility to maintain -the honor of Christ’s name, the purity of His church, -and the integrity of His truth.</p> - -<p><span class="smcap">Note</span> 2.—If any member shall persist in bringing a -private grievance before the church, or otherwise -make it public before he has pursued the course prescribed -in the eighteenth chapter of Matthew, he -becomes himself an offender, and subject to the discipline -of the body.</p> - -<p><span class="smcap">Note</span> 3.—When private difficulties exist among -members which they cannot, or will not settle, the -church should consider them as public offenses, and -as such dispose of them, rather than suffer the perpetual -injury which they inflict.</p> - -<p><span class="smcap">Note</span> 4.—When a member refers to the church any -private difficulty, which he has been unable to settle, -he must submit it wholly to the disposition of the -body, and abide by its decision. If he attempts to -revive and prosecute it beyond the decision of the -church, he becomes an offender, and subject to discipline.</p> - -<p><span class="smcap">Note</span> 5.—Any member tried by the church has the -right to receive copies of all charges against him, the -<span class="pagenum" id="p35">[p. 35]</span> -names of his accusers, and the witnesses, both of -whom he shall have the privilege of meeting face -to face, hearing their statements, bringing witnesses -on his side, and answering for himself before the -body.</p> - -<p><span class="smcap">Note</span> 6.—Every member on trial or excluded, shall -have furnished at his request, authentic copies of all -proceedings had by the church in his case, officially -certified.</p> - -<p><span class="smcap">Note</span> 7.—No member under discipline can have -the right to bring any person, not a member, before -the church as his advocate, except by consent of the -body.</p> - -<p><span class="smcap">Note</span> 8.—In every case of exclusion, the charges -against the member, and the reasons for his exclusion, -should be accurately entered on the records of -the church.</p> - -<p><span class="smcap">Note</span> 9.—If at any time it shall become apparent, -or seem probable to the church that it has for any -reason dealt unjustly with a member, or excluded him -without sufficient cause, it should at once, and without -request by concession and restoration, so far as -possible, repair the injury it has done him.</p> - -<p><span class="smcap">Note</span> 10.—The church should hold itself bound to -restore to its fellowship an excluded member when, -ever he gives satisfactory evidence of repentance and -reformation consistent with godliness.</p> - -<p><span class="smcap">Note</span> 11.—The church will exercise is legitimate -authority, and vindicate its honor and rectitude in -the administration of discipline, even though the -member should regard such discipline as unjust or -oppressive.</p> - -<p><span class="smcap">Note</span> 12.—Nothing can be considered a just and -reasonable cause for discipline, except what is forbidden -by the letter of the spirit of Scripture. And -<span class="pagenum" id="p36">[p. 36]</span> -nothing can be considered a sufficient cause for disfellowship -and exclusion, except what is clearly contrary -to Scripture, and what would have prevented -the reception of the person into the church, had it -been known to exist at the time of his reception.</p> - -<hr /> - -<p> <span class="pagenum" id="p37">[p. 37]</span></p> -<h3 id="ch6" class="tdc">CHAPTER VI</h3> - -<p class="tdc"><span class="smcap">cases of appeal</span></p> - -<p>Cases of difficulty and discipline do sometimes -occur, so aggravated in their nature -or so complicated in their treatment that it -is found impossible to make a satisfactory -settlement by ordinary methods; especially -so if discipline has ended in exclusion. The -excluded member will be almost sure to -think he has been dealt with unjustly, and -will wish for some redress; and if the case -has been of long standing and much complicated, -he will be equally sure to have -others sympathize with him and condemn -the action of the church. Now, although -the <i>presumption</i> is that the church has done -right, and is justified in its action, the <i>possibility</i> -is that the church has done wrong, -and is censurable for its action.</p> - -<p>What can be done in such a case?</p> - -<p><span class="smcap">Note</span> 1.—On the New Testament theory of church -government, the action of this individual local church -is final. There is no power either civil or ecclesiastical, -<span class="pagenum" id="p38">[p. 38]</span> -that can reverse its decision or punish it for -wrong-doing. It may make mistakes, but no human -tribunal has authority to compel it to confess or correct -them.</p> - -<p><span class="smcap">Note</span> 2.—Councils, if appealed to for redress, have -<i>no authority;</i> they are simply, always, and everywhere -<i>advisory</i>—that, and nothing more. They can -express an opinion, and give advice; but they have -no authority to issue decrees, and would have no -power to enforce them if they should.<a id="ch6_fna1"></a><a class="fnanchor" href="#ch6_fn1">[1]</a></p> - -<p><span class="smcap">Note</span> 3.—Any person who believes himself wronged -by church action has the inalienable right to appeal -to the church for a new hearing, and, failing in this, -to ask the counsel and advice of brethren, should he -see fit to do so.</p> - -<p><i>Now observe</i>—If an excluded member -believes himself unjustly dealt by, and -wishes redress the following is the proper -course for him to pursue:</p> - -<p>1. Apply to the church which excluded, -and ask a rehearing. State to them the -grounds of his complaint and the evidence -on which he thinks he can satisfy them, if -a fair opportunity for being heard be given -him.</p> - -<p>2. If they refuse him a rehearing, let -him appeal to them to unite with him in -calling a <i>mutual council,</i> before which the -<span class="pagenum" id="p39">[p. 39]</span> -whole case shall be placed, all parties to -abide by its decision.</p> - -<p>3. If a mutual council be declined by -the church, he would be fully justified, -should he feel so inclined, in calling an <span lang="la">ex-parte</span> -council, before which he should place -the facts and seek its advice.</p> - -<p>4. Or, instead of calling an <span lang="la">ex-parte</span> council, -he could apply to some other church to -be received to its fellowship, on the ground -that he had been unjustly excluded. Should -he be received to another church, that would -give him church standing and fellowship -again, and vindicate him so far as any ecclesiastical -action could vindicate him.</p> - -<p>5. If all these resorts fail, there is nothing -left but for him to wait patiently, and -bear the burden of his wrong until Providence -opens the way for his deliverance. -He may, after all, conclude that he himself -was more in fault than he at first supposed, -and the church less so.</p> - -<p><span class="smcap">Note</span> 4.—An <span lang="la">ex-parte</span> council should not be called -in such a case of difficulty until all efforts have failed -to secure a <i>mutual</i> council; as such a council, if -called, would probably do nothing more than advise -a mutual council and adjourn.</p> - -<p><span class="smcap">Note</span> 5.—Any church can well afford to grant a -rehearing to an excluded member. It would be in -the interest of peace, justice, and reconciliation. If -the church be right, it can afford to be generous.</p> - -<p><span class="pagenum" id="p40">[p. 40]</span> -<span class="smcap">Note</span> 6.—Any church has the right to receive a -member excluded, from another church, since each -church is sole judge of the qualification of persons -received to its fellowship. But any church so appealed -to would use great caution, and with due -regard to its own peace and purity, ascertain all the -facts in the case before taking such action.</p> - -<p><span class="smcap">Note</span> 7.—If a mutual council be called, one-half -the messengers and members are to be chosen by the -church and one-half by the aggrieved party; but the -<i>letters missive</i> calling the council are to be sent out -by and in the name of the church, and not of the -aggrieved party. But these facts, as to the mutual -call, are to be stated in the letters.</p> - -<p><span class="smcap">Note</span> 8.—A church excluding a member has no -just cause of complaint against another church for -receiving such an excluded member, since the one -church is just as independent to receive one whom it -judges worthy of fellowship, as the other is to exclude -one whom it judged unworthy of fellowship.</p> - -<div class="footnotes"><h4 class="tdc">FOOTNOTES:</h4> -<div class="footnote" id="ch6_fn1"><p><a href="#ch6_fna1"><span class="label">[1]</span></a> -For a more comprehensive discussion of councils—what they -can, and what they cannot do, how to call, and how to use -them—see the “Star Book on Baptist Councils.”</p></div> -</div> - -<hr /> - -<p> <span class="pagenum" id="p41">[p. 41]</span></p> -<h3 id="ch7" class="tdc">CHAPTER VII</h3> - -<p class="tdc"><span class="smcap">church business</span></p> - -<p>The business meetings of a church should -be conducted as much as possible in the -spirit of devotion, and under a sense of the -propriety and sanctity which attaches to all -the interests of the kingdom of Christ. -Meetings for business should not be needlessly -multiplied, nor should they be unwisely -neglected. It may not be wise to -insist too rigidly on the observance of parliamentary -rules, yet it is still worse to drift -into a loose unbusinesslike way, which -wastes time, accomplishes little, and does -wrongly much that is done.</p> - -<p class="cgap"><span class="smcap">order of business</span></p> - -<p>1. The meetings to be opened with reading -the Scriptures, singing, and prayer.</p> - -<p>2. The reading, correction, and approval -of the minutes of the preceding meeting.</p> - -<p>3. Unfinished business, or such as the -<span class="pagenum" id="p42">[p. 42]</span> -minutes present, including reports of committees -taken in order.</p> - -<p>4. New business will next be taken up. -Any member may call up new business. -But important matters should not be presented, -except on previous consultation with -the pastor and deacons.</p> - -<p><span class="smcap">Note</span> 1.—The pastor is, by virtue of his office, moderator -of all church business meetings. If he be not -present, or do not wish to serve, any one may be -elected to take the place.</p> - -<p><span class="smcap">Note</span> 2.—All business meetings, both regular and -special, should be announced from the pulpit one -Sunday, at least, before they are held.</p> - -<p><span class="smcap">Note</span> 3.—Special meetings for business may be -called at any time, by consent of the pastor and deacons, -or by such other methods as the church itself -may direct.</p> - -<p><span class="smcap">Note</span> 4.—Though a majority usually decides questions, -yet in all matters of special importance a unanimous, -or nearly unanimous, vote should be secured.</p> - -<p><span class="smcap">Note</span> 5.—Members may be received, and letters of -dismission granted, either at the business church -meeting, the covenant meeting, or the regular weekly -prayer meeting, the church so directing. Some fixed method -should be observed.</p> - -<p><span class="smcap">Note</span> 6.—Candidates for admission to membership -will be expected to retire from the meeting -when action is taken on their reception.</p> - -<p><span class="smcap">Note</span> 7.—No persons, except members, will be -present during the transaction of church business. If -present, they may be asked to retire.</p> - -<p><span class="pagenum" id="p43">[p. 43]</span> -<span class="smcap">Note</span> 8.—Although the church should endeavor to -do nothing which its members will be ashamed or -afraid to have known by others, yet every member is -bound, by the honor of a Christian, not to publish -abroad, nor disclose to those without, the private -affairs and business transactions of the body.</p> - -<p class="cgap"><span class="smcap">rules of order</span></p> - -<p>The following constitute the generally -accepted rules of order for churches and -other deliberative bodies in business proceedings:</p> - -<p class="cgap"><i>Motions</i></p> - -<p>1. All business shall be presented by a -<i>motion,</i> made by one member, and seconded -by another, and presented in writing by the -mover, if so required.</p> - -<p>2. No discussion can properly be had until -the motion is made, seconded, and stated by -the chairman.</p> - -<p>3. A motion cannot be withdrawn after -it has been discussed, except by the unanimous -consent of the body.</p> - -<p>4. A motion having been discussed, must -be put to vote, unless withdrawn, laid on -the table, referred, or postponed.</p> - -<p>5. A motion lost should not be recorded, -except so ordered by the body at the time.</p> - -<p>6. A motion lost cannot be renewed at the -same meeting, except by unanimous consent.</p> - -<p><span class="pagenum" id="p44">[p. 44]</span> -7. A motion should contain but one distinct -proposition. If it contains more, it -must be divided at the request of any member, -and the propositions acted on separately.</p> - -<p>8. Only one question can properly be before -the meeting at any one time. No second -motion can be allowed to interrupt one -already under debate, except a motion to -<i>amend,</i> to <i>substitute,</i> to <i>commit,</i> to <i>postpone,</i> -to <i>lay on the table,</i> for <i>the previous question,</i> -or to <i>adjourn.</i></p> - -<p>9. These subsidiary motions just named -cannot be interrupted by any other motion; -nor can any other motion be applied to -them except that to <i>amend,</i> which may be -done by specifying some <i>time, place,</i> or <i>purpose.</i></p> - -<p>10. Nor can these motions interrupt or -supersede each other; only that a motion to -<i>adjourn</i> is always in order, except while a -member has the floor, or a question is being -taken, and in some bodies even then.</p> - -<p class="cgap"><i>Amendments</i></p> - -<p>1. Amendments to resolutions may be -made in three ways: By <i>omitting,</i> by <i>adding,</i> -or by <i>substituting</i> words or sentences.</p> - -<p><span class="pagenum" id="p45">[p. 45]</span> -2. An amendment to an amendment may -be made, but is seldom necessary, and should -be avoided.</p> - -<p>3. No amendment should be made which -essentially changes the meaning or design -of the original resolution.</p> - -<p>4. But a <i>substitute</i> may be offered, which -may change entirely the meaning of the -resolution under debate.</p> - -<p>5. The amendment must first be discussed -and acted on, and then the original resolution -as amended.</p> - -<p class="cgap"><i>Speaking</i></p> - -<p>1. Any member desiring to speak on a -question should rise in his place and address -the moderator, confine his remarks to the -question, and avoid all unkind and disrespectful -language.</p> - -<p>2. A speaker using improper language, -introducing improper subjects, or otherwise -out of order, should be called to order by -the chairman, or any member, and must -either conform to the regulations of the -body, or take his seat.</p> - -<p>3. A member while speaking can allow -others to ask questions, or make explanations; -but if he yields the floor to another, -he cannot claim it again as his right.</p> - -<p><span class="pagenum" id="p46">[p. 46]</span> -4. If two members rise to speak at the -same time, preference is usually given -to the one farthest from the chair, or to -the one opposing the question under discussion.</p> - -<p>5. The fact that a person has several -times arisen, and attempted to get the floor, -gives him no claim or right to be heard. -Nor does a call for the question deprive a -member of his right to speak.</p> - -<p class="cgap"><i>Voting</i></p> - -<p>1. A question is put to vote by the chairman -having first distinctly restated it, that -all may vote intelligently. First, the <i>affirmative,</i> -then the <i>negative</i> is called; each so -deliberately as to give all an opportunity -of voting. He then distinctly announces -whether the motion is <i>carried,</i> or <i>lost.</i></p> - -<p>2. Voting is usually done by “aye” and -“no,” or by raising the hand. In a doubtful -case by standing and being counted. On -certain questions by ballot.</p> - -<p>3. If the vote, as announced by the chairman, -is doubted, it is called again, usually -by standing to be counted.</p> - -<p>4. All members should vote, unless for -reasons excused; or unless under discipline, -<span class="pagenum" id="p47">[p. 47]</span> -in which case they should take no part in -the business.</p> - -<p>5. The moderator does not usually vote, -except the question be taken by ballot; but -when the meeting is equally divided, he is -expected, but is not obligated to give the -casting vote.</p> - -<p>6. When the vote is to be taken by ballot, -the chairman appoints <i>tellers,</i> to distribute, -collect, and count the ballots.</p> - -<p class="cgap"><i>Committees</i></p> - -<p>1. Committees are nominated by the -chairman, if so directed by the body, or by -any member; and the nomination is confirmed -by a vote of the body. More commonly -the body directs that all committees -shall be <i>appointed</i> by the chairman, in which -case no vote is needed to confirm.</p> - -<p>2. Any matter of business, or subject -under debate, may be <i>referred</i> to a committee, -with or without instructions. The -committee make their <i>report,</i> which is the -result of their deliberations. The body then -takes action on the report, and on any -recommendations it may contain.</p> - -<p>3. The report of a committee is <i>accepted</i> -by a vote, which acknowledges their services, -<span class="pagenum" id="p48">[p. 48]</span> -and takes the report before the body -for its action. Afterward, any distinct -<i>recommendation</i> contained in the report -is acted on, and may be adopted or rejected.</p> - -<p>4. Frequently, however, when the recommendations -of the committee are of a trifling -moment or likely to be generally acceptable, -the report is <i>accepted</i> and <i>adopted</i> by the -same vote.</p> - -<p>5. A report may be <i>recommitted</i> to the -committee, with or without instructions; or -that committee discharged, and the matter -referred to a new one, for further consideration, -so as to present it in a form more -likely to meet the general concurrence of -the body.</p> - -<p>6. A committee may be appointed <i>with -power</i> for a specific purpose. This gives -them power to dispose conclusively of the -matter, without further reference to the -body.</p> - -<p>7. The first named in the appointment -of a committee is by courtesy considered -the <i>chairman.</i> But the committee has the -right to name its own chairman.</p> - -<p>8. The member who moves the appointment -of a committee is usually, though not -necessarily, named its chairman.</p> - -<p><span class="pagenum" id="p49">[p. 49]</span> -9. Committees of arrangement, or for -other protracted service, <i>report progress</i> -from time to time, and are continued until -their final report, or until their appointment -expires by limitation.</p> - -<p>10. A committee is <i>discharged</i> by a vote, -when its business is done, and its report accepted. -But usually, in routine business, a -committee is considered discharged by the -acceptance of its report.</p> - -<p class="cgap"><i>Standing Committee</i></p> - -<p>A committee appointed to act for a given -period or during the recess of the body is -called a <i>standing committee.</i> It has charge -of a given department of business assigned -by the body, and acts either with power, -under instructions, or at discretion, as may -be ordered. A standing committee is substantially -a minor board, and has its own -chairman, secretary, records, and times of -meeting.</p> - -<p class="cgap"><i>Appeal</i></p> - -<p>The moderator announces all votes, and -decides all questions as to rules of proceeding, -and order of debate. But any member -who is dissatisfied with his decisions may -<span class="pagenum" id="p50">[p. 50]</span> -<i>appeal</i> from them to the body. The moderator -then puts the question, <i>“Shall the -decision of the chair be sustained?”</i> The -vote of the body, whether negative or affirmative, -is final. The right of appeal is -undeniable, but should not be resorted to -on trivial occasions.</p> - -<p class="cgap"><i>Previous Question</i></p> - -<p>Debate may be cut short by a vote to -take the <i>previous question.</i> This means that -the original, or main, question under discussion -be immediately voted on, regardless of -amendments and secondary questions and -without further debate. Usually a <i>two-thirds</i> -vote is necessary to order the previous -question.</p> - -<p>1. If the motion for the previous question -be <i>carried,</i> then the main question must -be immediately taken, without further debate.</p> - -<p>2. If the motion for the previous question -be <i>lost,</i> the debate proceeds, as though -no such motion had been made.</p> - -<p>3. If the motion for the previous question -be <i>lost,</i> it cannot be renewed with reference -to the same question, during the same -session.</p> - -<p class="cgap"><span class="pagenum" id="p51">[p. 51]</span><i>To Lay on the Table</i></p> - -<p>Immediate and decisive action on any -question under discussion may be deferred, -by a vote to <i>lay on the table</i> the resolution -pending. This disposes of the whole subject -for the present, and ordinarily is in -effect a final dismissal of it. But any member -has the right subsequently to call it up; -and the body will decide by vote whether, -or not, it shall be taken from the table.</p> - -<p>1. Sometimes, however, a resolution is -laid on the table for the present, or until a -specified time, to give place to other business.</p> - -<p>2. A motion to lay on the table must -apply to a resolution, or other papers. An -abstract subject cannot be disposed of in -this way.</p> - -<p class="cgap"><i>Postponement</i></p> - -<p>A simple <i>postponement</i> is for a specified -time or purpose, the business to be resumed -when the time or purpose is reached. But -a question <i>indefinitely postponed</i> is considered -as finally dismissed.</p> - -<p class="cgap"><i>Not Debatable</i></p> - -<p>Certain motions, by established usage, are -<i>not debatable,</i> but when once before the -body, must be taken without discussion.</p> - -<p><span class="pagenum" id="p52">[p. 52]</span> -These are: The <i>previous question,</i> for <i>indefinite -postponement,</i> to <i>commit,</i> to <i>lay on -the table,</i> to <i>adjourn.</i></p> - -<p>But when these motions are modified by -some condition of <i>time, place,</i> or <i>purpose,</i> -they become debatable, and subject to the -rules of other motions; but debatable only in -respect to the time, place, or purpose which -brings them within the province of debate.</p> - -<p>A body is, however, competent, by a vote, -to allow debate on all motions.</p> - -<p class="cgap"><i>To Reconsider</i></p> - -<p>A motion to <i>reconsider</i> a motion previously -passed must be made by one who -voted <i>for</i> the motion when it passed.</p> - -<p>If the body votes to reconsider, then the -motion or resolution being reconsidered, -stands before them as previous to its passage, -and may be discussed, adopted, or rejected.</p> - -<p>A vote to reconsider should be taken at -the same session at which the vote reconsidered -was passed, and when there are as -many members present.</p> - -<p class="cgap"><i>Be Discussed</i></p> - -<p>If, when a question is introduced, any -member objects to its discussion, as foreign, -<span class="pagenum" id="p53">[p. 53]</span> -profitless, or contentious, the moderator -should at once put the question, <i>“Shall this -motion be discussed?”</i> If this question be -decided in the negative, the subject must be -dismissed.</p> - -<p class="cgap"><i>Order of the Day</i></p> - -<p>The body may decide to take up some -definite business at a specified time. That -business therefore becomes the <i>order of the -day,</i> for that hour. When the time mentioned -arrives, the chairman calls the business, -or any member may demand it, with -or without a vote: and all pending questions -are postponed in consequence.</p> - -<p class="cgap"><i>Point of Order</i></p> - -<p>Any member who believes that a speaker -is out of order, or that discussion is proceeding -improperly, may at any time <i>rise to -a point of order.</i> He must distinctly state -his question or objection, which the moderator -will decide.</p> - -<p class="cgap"><i>Privileges</i></p> - -<p>Questions relating to the <i>rights</i> and <i>privileges</i> -of members are of primary importance, -<span class="pagenum" id="p54">[p. 54]</span> -and, until disposed of, take precedence -of all other business, and supersede all other -motions, except that of adjournment.</p> - -<p class="cgap"><i>Rule Suspended</i></p> - -<p>A rule of order may be <i>suspended</i> by a -vote of the body, to allow the transaction -of business necessary, but which could not -otherwise be done without a violation of -such rule.</p> - -<p class="cgap"><i>Filling Blanks</i></p> - -<p>Where different members are suggested -for filling blanks, the <i>highest number, greatest -distance,</i> and <i>longest time</i> are usually -voted on first.</p> - -<p class="cgap"><i>Adjournment</i></p> - -<p>1. A simple motion <i>to adjourn</i> is always -in order, except while a member is speaking, -or when taking a vote. It takes precedence -of all other motions, and is not -debatable.</p> - -<p>2, In some deliberative bodies, a motion -to adjourn is in order while a speaker has -the floor, or a vote is being taken, the business -to stand, on reassembling, precisely as -when adjournment took place.</p> - -<p><span class="pagenum" id="p55">[p. 55]</span> -3. A body may adjourn to a specific time; -but if no time be mentioned, the fixed, or -usual time of meeting, is understood. If -there be no fixed, or usual time of meeting, -then an adjournment without date is equivalent -to a dissolution.</p> - -<hr /> - -<p> <span class="pagenum" id="p56">[p. 56]</span></p> -<h3 class="tdc" id="ch8">CHAPTER VIII</h3> - -<p class="tdc"><span class="smcap">christian doctrine</span></p> - -<p>All evangelical churches profess to take -the Holy Scriptures as their only and sufficient -guide in matters of religious faith -and practice. Baptists, especially, claim to -have no authoritative creed except the New -Testament. It is common, however, for the -churches to have formulated statements of -what are understood to be the leading Christian -doctrines, printed and circulated among -their members. These are not uniform -among the churches, but are in substantial -agreement as to the doctrines taught. Indeed, -each church is at liberty to prepare its -own confession, or have none at all; no one -form being held as binding and obligatory -on the churches to adopt. Members, on -being received to fellowship, are not required -to subscribe or pledge conformity -to any creed-form, but are expected to yield -substantial agreement to that which the -church with which they unite has adopted.</p> - -<p><span class="pagenum" id="p57">[p. 57]</span> -There are two Confessions which have -gained more general acceptance than any -others, and are now being widely adopted -by the churches over the country. As to -substance of doctrine, they do not essentially -differ. That known as the New Hampshire -Confession is commonly used by the churches -North, East, and West; while that known -as the Philadelphia Confession, is very generally -in use in the South and Southwest. -The former is much more brief and for that -reason preferred by many. The other is -substantially the London Confession of -Faith, published by English Baptists in -1689. It is much more full in statement -than the other, and is higher in its tone as -to the doctrines of grace.</p> - -<p>American Baptists are decidedly Calvinistic -as to substance of doctrine, but moderately -so, being midway between the extremes -of Arminianism and Antinomianism. -Though diversities of opinion may incline to -either extreme, the “general atonement” -view is for the most part held, while the -“particular atonement” theory is maintained -by not a few. The freedom of the human -will is declared, while the sovereignty of -Divine grace, and the absolute necessity of -the Spirit’s work in faith and salvation are -<span class="pagenum" id="p58">[p. 58]</span> -maintained. They practice “strict communion,” -as do their mission churches in -foreign lands. In Great Britain, Baptists -are sharply divided between “strict and free -communion,” and between the particular and -the general atonement theories.</p> - -<p>The New Hampshire Confession, with a -few verbal changes, is here inserted. But -some of the proof-texts usually accompanying -these articles are, for want of space, -omitted.<a id="ch8_fna1"></a><a class="fnanchor" href="#ch8_fn1">[1]</a></p> - -<p class="cgap">ARTICLES OF FAITH</p> - -<p class="tdc"><span class="smcap">i. the scriptures</span></p> - -<p>We believe that the Holy Bible was written -by men Divinely inspired, and is a perfect -treasure of heavenly <span class="wsnw">instruction;[1]</span> that it has -God for its author, salvation for its end, and -truth without any mixture of error for its -<span class="wsnw">matter;[2]</span> that it reveals the principles by -which God will judge <span class="wsnw">us;[3]</span> and therefore is, -and shall remain to the end of the world, -the true center of Christian union, and the -supreme standard by which all human -conduct, creeds and opinions should be -tried.</p> - -<p class="bq"><span class="pagenum" id="p59">[p. 59]</span> -[1] 2 Tim. <span class="wsnw">3:16,</span> 17. All Scripture is given by inspiration of -God, and is profitable for doctrine, for reproof, for correction, -for instruction in righteousness; that the man of God may be -perfect, thoroughly furnished unto all good works. Also, 2 Peter -<span class="wsnw">1:21;</span> 2 Sam. <span class="wsnw">23:2;</span> -Acts <span class="wsnw">1:16.</span></p> - -<p class="bq">[2] Prov. <span class="wsnw">30:5,</span> 6. Every word of God is pure. Add thou not -unto His words, lest He reprove thee, and thou be found a liar. -Also, John <span class="wsnw">17:17;</span> Rev. <span class="wsnw">22:18,</span> 19; -Rom. <span class="wsnw">3:4.</span></p> - -<p class="bq">[3] Rom. <span class="wsnw">2:12.</span> As many as have sinned in the law, shall be -judged by the law. John <span class="wsnw">12:47,</span> 48. If any man hear My -words—the word that I have spoken, the same shall judge -him in the last day. Also, 1 Cor. <span class="wsnw">4:3,</span> 4; -Luke <span class="wsnw">10:10</span>–16; <span class="wsnw">12:47,</span> 48.</p> - -<p class="cgap"><span class="smcap">ii. the true god</span></p> - -<p>We believe the Scriptures teach that there -is one, and only one, living and true God, -an infinite, intelligent Spirit, whose name is -<span class="smcap">Jehovah,</span> the Maker and Supreme Ruler -of Heaven and <span class="wsnw">Earth:[1]</span> inexpressibly glorious -in <span class="wsnw">holiness,[2]</span> and worthy of all possible -honor, confidence, and <span class="wsnw">love;[3]</span> that in the -unity of the Godhead there are three Persons, -the Father, the Son, and the Holy -<span class="wsnw">Ghost;[4]</span> equal in every Divine perfection, -and executing distinct but harmonious offices -in the great work of redemption.</p> - -<p class="bq">[1] John <span class="wsnw">4:24.</span> God is a spirit. -Ps. <span class="wsnw">147:5.</span> His understanding -is infinite. Ps. <span class="wsnw">83:18.</span> Thou whose name alone is <span class="smcap">Jehovah</span> -art the Most High over all the earth. Heb. <span class="wsnw">3:4;</span> Rom. <span class="wsnw">1:20;</span> -Jer. <span class="wsnw">10:10.</span></p> - -<p class="bq">[2] Exod. <span class="wsnw">15:11.</span> Who is like unto Thee—glorious in holiness? -Isa. <span class="wsnw">6:3;</span> 1 Peter <span class="wsnw">1:15,</span> 16; -Rev. <span class="wsnw">4:6</span>–8.</p> - -<p class="bq">[3] Mark <span class="wsnw">12:30.</span> Thou shalt love the Lord thy God with all -thy heart, and with all thy soul, and with all thy mind, and -<span class="pagenum" id="p60">[p. 60]</span> -with all thy strength. Rev. <span class="wsnw">4:11.</span> Thou art worthy, O Lord, -to receive glory, and honour, and power. Matt. <span class="wsnw">10:37;</span> -Jer. <span class="wsnw">2:12,</span> 13.</p> - -<p class="bq">[4] Matt. <span class="wsnw">28:19.</span> Go ye therefore and teach all nations, baptizing -them in the name of the Father, and of the Son, and of the -Holy Ghost. John <span class="wsnw">15:26;</span> 1 Cor. <span class="wsnw">12:4</span>–6.</p> - -<p class="cgap"><span class="smcap">iii. the fall of man</span></p> - -<p>We believe the Scriptures teach that man -was created in holiness, under the law of his -<span class="wsnw">Maker;[1]</span> but by voluntary transgression fell -from that holy and happy <span class="wsnw">state;[2]</span> in consequence -of which all mankind are now <span class="wsnw">sinners[3]</span> -not by constraint but choice; being -by nature utterly void of that holiness required -by the law of God, positively inclined -to evil; and therefore under just <span class="wsnw">condemnation,[4]</span> -without defense or <span class="wsnw">excuse.[5]</span></p> - -<p class="bq">[1] Gen. <span class="wsnw">1:27.</span> God created man in His own image. -Gen. <span class="wsnw">1:31.</span> -And God saw everything that He had made, and behold, it was -very good. Eccl. <span class="wsnw">7:29;</span> Acts <span class="wsnw">17:26;</span> -Gen. <span class="wsnw">2:16.</span></p> - -<p class="bq">[2] Gen. <span class="wnsw">3:6</span>–24. And when the woman saw that the tree was -good for food, and that it was pleasant to the eyes, and a tree -to be desired to make one wise; she took of the fruit thereof, -and did eat; and gave unto her husband with her, and he -did eat. Rom. <span class="wsnw">5:12.</span></p> - -<p class="bq">[3] Rom. <span class="wsnw">5:19.</span> By one man’s disobedience many were made -sinners. John <span class="wsnw">3:6;</span> Ps. <span class="wsnw">51:5;</span> -Rom. <span class="wnsw">5:15</span>–19; <span class="wsnw">8:7.</span></p> - -<p class="bq">[4] Eph. <span class="wsnw">2:3.</span> Among whom also we all had our conversation in -times past in the lusts of our flesh fulfilling the desires of the -flesh and of the mind; and were by nature the children of wrath -even as others.</p> - -<p class="bq">[5] Ezek. <span class="wsnw">18:19,</span> 20. The soul that sinneth it shall die. -Rom. <span class="wsnw">1:20.</span> So that they are without excuse. -Rom. <span class="wsnw">3:19.</span> That every mouth may be stopped, and all the world may become -guilty before God. Gal. <span class="wsnw">3:22.</span></p> - -<p class="cgap"><span class="pagenum" id="p61">[p. 61]</span> -<span class="smcap">iv. the way of salvation</span></p> - -<p>We believe the Scriptures teach that the -salvation of sinners is wholly of <span class="wsnw">grace;[1]</span> -through the mediatorial offices of the Son -of <span class="wsnw">God;[2]</span> who according to the will of the -Father, became man, yet without <span class="wsnw">sin;[3]</span> -honored the Divine law by His personal -obedience, and by His death made a full -atonement for our <span class="wsnw">sins;[4]</span> that having risen -from the dead, He is now enthroned in -heaven; and uniting in His wonderful -person the tenderest sympathies with Divine -perfections, He is every way qualified to be -a suitable, a compassionate and all-sufficient -<span class="wsnw">Saviour.[5]</span></p> - -<p class="bq">[1] Eph. <span class="wsnw">2:5.</span> By grace ye are saved. -Matt. <span class="wsnw">18:11;</span> -1 John <span class="wnsw">4:10;</span> -1 Cor. <span class="wsnw">3:5</span>–7; Acts <span class="wsnw">15:11.</span></p> - -<p class="bq">[2] John <span class="wsnw">3:16.</span> For God so loved the world that He gave His -only begotten Son, that whosoever believeth in Him should not -perish, but have everlasting life.</p> - -<p class="bq">[3] Phil. <span class="wsnw">2:6</span>–7. Who being in the form of God thought it -not robbery to be equal with God; but made Himself of no -reputation, and took on Him the form of a servant, and was -made in the likeness of men.</p> - -<p class="bq">[4] Isa. <span class="wsnw">53:4,</span> 5. He was wounded for our transgressions, He -was bruised for our iniquities; the chastisement of our peace -was upon Him; and with His stripes we are healed.</p> - -<p class="bq">[5] Heb. <span class="wsnw">7:25.</span> Wherefore He is able also to save them to the -uttermost that come unto God by Him, seeing He ever liveth to -make intercession for them. Col. <span class="wsnw">2:9.</span> For in Him dwelleth -all the fulness of the Godhead bodily.</p> - -<p class="cgap"><span class="pagenum" id="p62">[p. 62]</span> -<span class="smcap">v. justification</span></p> - -<p>We believe the Scriptures teach that the -great Gospel blessing which <span class="wsnw">Christ[1]</span> secures -to such as believe in Him is <span class="wsnw">justification;[2]</span> -that justification includes the pardon of -<span class="wsnw">sin,[3]</span> and the gift of eternal life on principles -of righteousness; that it is bestowed, not in -consideration of any works of righteousness -which we have done, but solely through -faith in Christ; by means of which faith -His perfect righteousness is freely imputed -to us by <span class="wsnw">God;[4]</span> that it brings us into a -state of most blessed peace and favor with -God, and secures every other blessing needful -for time and <span class="wsnw">eternity.[5]</span></p> - -<p class="bq">[1] John <span class="wsnw">1:16.</span> Of His fulness have all we received. -Eph. <span class="wsnw">3:8.</span></p> - -<p class="bq">[2] Acts <span class="wsnw">13:39.</span> By Him all that believe are justified from all -things. Isa. <span class="wnsw">3:11,</span> 12; Rom. <span class="wsnw">5:1.</span></p> - -<p class="bq">[3] Rom. <span class="wsnw">5:9.</span> Being justified by His blood, we shall be saved -from wrath through Him. Zech. <span class="wsnw">13:1;</span> Matt. <span class="wsnw">9:6;</span> -Acts <span class="wsnw">10:43.</span></p> - -<p class="bq">[4] Rom. <span class="wsnw">5:19.</span> By the obedience of One shall many be made -righteous. Rom. <span class="wsnw">3:24</span>–26; <span class="wsnw">4:23</span>–25; -1 John <span class="wsnw">2:12.</span></p> - -<p class="bq">[5] Rom. <span class="wsnw">5:1,</span> 2. Being justified by faith, we have peace with -God, through our Lord Jesus Christ: by whom also we have -access by faith into this grace wherein we stand and rejoice in -hope of the glory of God.</p> - -<p class="cgap"><span class="smcap">vi. the freeness of salvation</span></p> - -<p>We believe the Scriptures teach that the -blessings of salvation are made free to all -<span class="pagenum" id="p63">[p. 63]</span> -by the <span class="wsnw">Gospel:[1]</span> that it is the immediate -duty of all to accept them by a cordial, -penitent, and obedient <span class="wsnw">faith;[2]</span> and that nothing -prevents the salvation of the greatest -sinner on earth but his own determined depravity -and voluntary rejection of the <span class="wsnw">Gospel;[3]</span> -which rejection involves him in an -aggravated <span class="wsnw">condemnation.[4]</span></p> - -<p class="bq">[1] Isa. <span class="wsnw">55:1.</span> Ho, every one that thirsteth, come ye in the -waters. Rev. <span class="wsnw">22:17.</span> Whosoever will; let him take the water -of life freely.</p> - -<p class="bq">[2] Acts <span class="wsnw">17:30.</span> And the times of this ignorance God winked -at, but now commandeth all men everywhere to repent. -Rom. <span class="wsnw">16:26;</span> Mark <span class="wsnw">1:15;</span> -Rom. <span class="wsnw">1:15</span>–17.</p> - -<p class="bq">[3] John <span class="wsnw">5:40.</span> Ye will not come to Me, that ye might have -life. Matt. <span class="wsnw">23:37;</span> Rom. <span class="wsnw">9:32.</span></p> - -<p class="bq">[4] John <span class="wsnw">3:19.</span> And this is the condemnation, that light is -come into the world, and men loved darkness rather than -light because their deeds were evil. Matt. <span class="wsnw">11:20;</span> -Luke <span class="wsnw">19:27;</span> 2 Thess. <span class="wsnw">1:8.</span></p> - -<p class="cgap"><span class="smcap">vii. regeneration</span></p> - -<p>We believe the Scriptures teach that in -order to be saved, men must be regenerated, -or born <span class="wsnw">again;[1]</span> that regeneration consists -in giving a holy disposition to the <span class="wsnw">mind;[2]</span> -that it is effected in a manner above our -comprehension by the Holy Spirit, in connection -with Divine <span class="wsnw">truth,[3]</span> so as to secure -our voluntary obedience to the <span class="wsnw">Gospel;[4]</span> -and that its proper evidence appears in the -<span class="pagenum" id="p64">[p. 64]</span> -holy fruits of repentance, faith, and newness -of <span class="wsnw">life.[5]</span></p> - -<p class="bq">[1] John <span class="wsnw">3:3.</span> Verily, verily I say unto thee, except a man -be born again, he cannot see the kingdom of God. John <span class="wsnw">3:6,</span> 7; -1 Cor. <span class="wsnw">1:14;</span> Rev. <span class="wsnw">3:7</span>–9; -Rev. <span class="wsnw">21:27.</span></p> - -<p class="bq">[2] 2 Cor. <span class="wsnw">5:17.</span> If any man be in Christ, he is a new creature. -Ezek. <span class="wsnw">36:26;</span> Deut. <span class="wsnw">30:6;</span> -Rom. <span class="wsnw">2:28,</span> 29.</p> - -<p class="bq">[3] John <span class="wsnw">3:8.</span> The wind bloweth where it listeth, and thou -hearest the sound thereof, but canst not tell whence it cometh, -and whither it goeth, so is every one that is born of the -Spirit. John <span class="wsnw">1:13;</span> James <span class="wsnw">1:16</span>–18; -1 Cor. <span class="wsnw">1:30;</span> Phil. <span class="wsnw">2:13.</span></p> - -<p class="bq">[4] 1 Peter <span class="wsnw">1:22</span>–25. Ye have purified your souls in obeying -the truth through the Spirit. 1 John <span class="wsnw">5:1;</span> -Eph. <span class="wsnw">4:20</span>–24; Col. <span class="wsnw">3:6</span>–11.</p> - -<p class="bq">[5] Eph. <span class="wsnw">5:9.</span> The fruit of the Spirit is in all goodness and -righteousness, and truth. Rom. <span class="wsnw">8:9;</span> Gal. <span class="wsnw">5:18</span>–23; -Eph. <span class="wsnw">5:14</span>–21; Matt. <span class="wsnw">3:8</span>–10, -<span class="wsnw">7:20;</span> 1 John <span class="wsnw">5:4,</span> 18.</p> - -<p class="cgap"><span class="smcap">viii. repentance and faith</span></p> - -<p>We believe the Scriptures teach that repentance -and faith are sacred duties, and -also inseparable graces, wrought in the soul -by the regenerating Spirit of <span class="wsnw">God;[1]</span> whereby -being deeply convinced of our guilt, -danger, and helplessness, and of the way of -salvation by <span class="wsnw">Christ,[2]</span> we turn to God with -unfeigned contrition, confession, and supplication -for mercy; at the same time heartily -receiving the Lord Jesus as our Prophet, -Priest, and King, and relying on Him alone -as the only and all-sufficient <span class="wsnw">Saviour.[3]</span></p> - -<p class="bq"><span class="pagenum" id="p65">[p. 65]</span> -[1] Mark <span class="wsnw">1:15.</span> Repent ye, and believe the Gospel. Acts <span class="wsnw">11:18.</span> -Then hath God also to the Gentiles granted repentance -unto life. Eph. <span class="wsnw">2:8.</span> By grace are ye saved, through faith: -and that not of yourselves: it is the gift of God. 1 John <span class="wsnw">3:1.</span></p> - -<p class="bq">[2] John <span class="wsnw">16:8.</span> He will reprove the world of sin, and of righteousness, -and of judgment. Acts <span class="wsnw">2:38.</span> Then Peter said unto -them, Repent, and be baptized every one of you in the name -of Jesus Christ for the remission of sins. Acts <span class="wsnw">16:30,</span> 31.</p> - -<p class="bq">[3] Romans <span class="wsnw">10:9</span>–11. If thou shalt confess with thy mouth -the Lord Jesus, and shalt believe in thy heart that God hath -raised Him from the dead, thou shalt be saved. Acts <span class="wsnw">3:22,</span> 23; -Heb. <span class="wsnw">4:14.</span></p> - -<p class="cgap"><span class="smcap">ix. god’s purpose of grace</span></p> - -<p>We believe the Scriptures teach that election -is the eternal purpose of God, according -to which He graciously regenerates, -sanctifies, and saves <span class="wsnw">sinners;[1]</span> that being -perfectly consistent with the free agency of -man, it comprehends all the means in connection -with the <span class="wsnw">end;[2]</span> that it is a most -glorious display of God’s sovereign <span class="wsnw">goodness;[3]</span> -that it utterly excludes boasting, and -promotes <span class="wsnw">humility;[4]</span> that it encourages the -use of means; that it may be ascertained -by its effects in all who truly accept of -<span class="wsnw">Christ;[5]</span> that it is the foundation of Christian -assurance; and that to ascertain it with -regard to ourselves demands and deserves -the utmost <span class="wsnw">diligence.[6]</span></p> - -<p class="bq">[1] 2 Tim. <span class="wsnw">1:8,</span> 9. But be thou partaker of the afflictions of the -Gospel, according to the power of God: who hath saved us and -<span class="pagenum" id="p66">[p. 66]</span> -called us with an holy calling, not according to our works, but -according to his own purpose and grace which was given us in -Christ Jesus before the world began.</p> - -<p class="bq">[2] 2 Thess. <span class="wsnw">2:13,</span> 14. But we are bound to give thanks always -to God for you, brethren beloved of the Lord, because God -hath from the beginning chosen you to salvation, through -sanctification of the Spirit and belief of the truth; whereunto -He called you by our Gospel, to the obtaining of the glory of our -Lord Jesus Christ.</p> - -<p class="bq">[3] 1 Cor. <span class="wsnw">4:7.</span> For who maketh thee to differ from another? -and what hast thou that thou didst not receive? Now if thou -didst receive it, why dost thou glory as if thou hadst not received -it? 1 Cor. <span class="wsnw">1:26</span>–31; Rom. <span class="wsnw">3:27.</span></p> - -<p class="bq">[4] 2 Tim. <span class="wsnw">2:10.</span> Therefore I endure all things for the elect’s -sakes, that they also may obtain the salvation which is in Christ -Jesus with eternal glory. 1 Cor. <span class="wsnw">9:22;</span> -Rom. <span class="wsnw">8:28</span>–30.</p> - -<p class="bq">[5] 1 Thess. <span class="wsnw">1:4.</span> Knowing, brethren beloved, your election -of God.</p> - -<p class="bq">[6] 2 Peter <span class="wsnw">1:10,</span> 11. Wherefore the rather, brethren, give diligence -to make your calling and election sure. Phil. <span class="wsnw">3:12;</span> -Heb. <span class="wsnw">6:11.</span></p> - -<p class="cgap"><span class="smcap">x. sanctification</span></p> - -<p>We believe the Scriptures teach that sanctification -is the process by which, according -to the will of God, we are made partakers -of His <span class="wsnw">holiness;[1]</span> that it is a progressive -<span class="wsnw">work;[2]</span> that it is begun in regeneration; -that it is carried on in the hearts of believers -by the presence and power of the Holy -Spirit, the Sealer and Comforter, in the continual -use of the appointed means—especially -the Word of God—self-examination, -self-denial, watchfulness and <span class="wsnw">prayer;[3]</span> and -<span class="pagenum" id="p67">[p. 67]</span> -in the practice of all godly exercise and -<span class="wsnw">duties.[4]</span></p> - -<p class="bq">[1] 1 Thess. <span class="wsnw">4:3.</span> -For this is the will of God, even your sanctification. -1 Thess. <span class="wsnw">5:23.</span> And the very God of peace sanctify -you wholly. 2 Cor. <span class="wsnw">7:1;</span> <span class="wsnw">13:9;</span> -Eph. <span class="wsnw">1:4.</span></p> - -<p class="bq">[2] Prov. <span class="wsnw">4:18.</span> The path of the just is as the shining light, -which shineth more and more, unto the perfect day.</p> - -<p class="bq">[3] Phil. <span class="wsnw">2:12,</span> 13. Work out your own salvation with fear and -trembling, for it is God which worketh in you both to will and -to do of his good pleasure. Eph. <span class="wsnw">4:11,</span> 12; 1 Peter <span class="wsnw">2:2;</span> -2 Peter <span class="wsnw">3:18;</span> 2 Cor. <span class="wsnw">13:5;</span> -Luke <span class="wsnw">11:35;</span> <span class="wsnw">9:23;</span> Matt. <span class="wsnw">26:41;</span> -Eph. <span class="wsnw">6:18,</span> <span class="wsnw">4:30.</span></p> - -<p class="bq">[4] 1 Tim. <span class="wsnw">4:7.</span> Exercise thyself unto godliness.</p> - -<p class="cgap"><span class="smcap">xi. perseverance of saints</span></p> - -<p>We believe the Scriptures teach that such -as are truly regenerate, being born of the -Spirit, will not utterly fall away and perish, -but will endure unto the <span class="wsnw">end;[1]</span> that their -preservering attachment from Christ is the -grand mark which distinguishes them from -superficial <span class="wsnw">professors;[2]</span> that a special Providence -watches over their <span class="wsnw">welfare;[3]</span> and that -they are kept by the power of God through -faith unto <span class="wsnw">salvation.[4]</span></p> - -<p class="bq">[1] John <span class="wsnw">8:31.</span> Then said Jesus, If ye continue in My word, -then are ye My disciples indeed. 1 John <span class="wsnw">2:27,</span> 28.</p> - -<p class="bq">[2] 1 John <span class="wsnw">2:19.</span> They went out from us, but they were not of -us: for if they had been of us, they would no doubt have continued -with us: but they went out that it might be made manifest -that they were not all of us.</p> - -<p class="bq"><span class="pagenum" id="p68">[p. 68]</span> -[3] Rom. <span class="wsnw">8:28.</span> And we know that all things work together for -good unto them that love God, to them who are the called according -to His purpose. Matt. <span class="wsnw">6:30</span>–33; Jer. <span class="wsnw">32:40.</span></p> - -<p class="bq">[4] Phil. <span class="wsnw">1:6.</span> He who hath begun a good work in you will -perform it until the day of Jesus Christ. Phil. <span class="wsnw">2:12,</span> 13.</p> - -<p class="cgap"><span class="smcap">xii. the law and gospel</span></p> - -<p>We believe the Scriptures teach that the -law of God is the eternal and unchangeable -rule of his moral <span class="wsnw">government;[1]</span> that it is -holy, just, and <span class="wsnw">good;[2]</span> and that the inability -which the Scriptures ascribe to fallen men -to fulfill its precepts arises entirely from -their sinful <span class="wsnw">nature;[3]</span> to deliver them from -which, and to restore them through a Mediator -to unfeigned obedience to the holy law, -is one great end of the Gospel, and of the -means of grace connected with the establishment -of the visible <span class="wsnw">church.[4]</span></p> - -<p class="bq">[1] Rom. <span class="wsnw">3:31.</span> Do we make void the law through faith? God -forbid. Yea, we establish the law. Matt. <span class="wsnw">5:17;</span> -Luke <span class="wsnw">16:17;</span> Rom. <span class="wsnw">3:20;</span> <span class="wsnw">4:15.</span></p> - -<p class="bq">[2] Rom. <span class="wsnw">7:12.</span> The law is holy, and the commandment holy, -and just, and good. Rom. <span class="wnsw">7:7,</span> 14, 22; Gal. <span class="wsnw">3:21;</span> -Ps. 119.</p> - -<p class="bq">[3] Rom. <span class="wsnw">8:7,</span> 8. The carnal mind is enmity against God: for -it is not subject to the law of God, neither indeed can be. So -then they that are in the flesh cannot please God.</p> - -<p class="bq">[4] Rom. <span class="wsnw">8:2</span>–4. For the law of the Spirit of life in Christ -Jesus hath made me free from the law of sin and death. For -what the law could not do, in that it was weak through the -flesh, God sending his own Son in the likeness of sinful flesh, -and for sin, condemned sin in the flesh; that the righteousness -of the law might be fulfilled in us, who walk not after the flesh, -but after the Spirit.</p> - -<p class="cgap"><span class="pagenum" id="p69">[p. 69]</span> -<span class="smcap">xiii. a gospel church</span></p> - -<p>We believe the Scriptures teach that a -visible Church of Christ is a company of -baptized <span class="wsnw">believers,[1]</span> associated by covenant -in the faith and fellowship of the <span class="wsnw">Gospel;[2]</span> -observing the ordinances of <span class="wnsw">Christ;[3]</span> governed -by His <span class="wsnw">laws;[4]</span> and exercising the gifts, -rights, and privileges invested in them by -His <span class="wsnw">Word;[5]</span> that its only Scriptural officers -are bishops or pastors, and <span class="wsnw">deacons,[6]</span> -whose qualifications, claims, and duties are -defined in the Epistles to Timothy and -Titus.</p> - -<p class="bq">[1] Acts <span class="wsnw">2:41,</span> 42. Then they that gladly received his word -were baptized; and the same day there were added to them about -three thousand souls.</p> - -<p class="bq">[2] 2 Cor. <span class="wsnw">8:5.</span> They first gave their own selves to the Lord, -and unto us by the will of God.</p> - -<p class="bq">[3] 1 Cor. <span class="wsnw">11:2.</span> Now I praise you, brethren, that ye remember -me in all things, and keep the ordinances as I delivered -them to you.</p> - -<p class="bq">[4] Matt. <span class="wsnw">28:20.</span> Teaching them to observe all things whatsoever -I have commanded you. John <span class="wsnw">13:15.</span></p> - -<p class="bq">[5] 1 Cor. <span class="wsnw">14:12.</span> Seek that ye may excel to the edifying of the -church.</p> - -<p class="bq">[6] Phil. <span class="wsnw">1:1.</span> With the bishops and deacons. -Acts <span class="wsnw">14:23,</span> <span class="wsnw">15:22.</span> 1 Tim. 3, Titus 1.</p> - -<p class="cgap"><span class="smcap">xiv. christian baptism</span></p> - -<p>We believe the Scriptures teach that -Christian baptism is the immersion in water -<span class="pagenum" id="p70">[p. 70]</span> -of a believer in <span class="wsnw">Christ,[1]</span> into the name of -the Father, and Son, and Holy <span class="wsnw">Ghost;[2]</span> -to show forth in a solemn and beautiful emblem -his faith in the crucified, buried, and -risen Saviour, with its effect, in His death to -sin and resurrection to a new <span class="wsnw">life;[3]</span> that it -is prerequisite to the privileges of a church -relation, and to the Lord’s <span class="wsnw">Supper.[4]</span></p> - -<p class="bq">[1] Acts <span class="wsnw">8:36</span>–39. And the eunuch said, See, here is water: -what doth hinder me to be baptized? And Philip said, If thou -believest with all thy heart, thou mayest. . . . And they went -down into the water, both Philip and the eunuch, and he baptized -him. Matt. <span class="wsnw">3:5,</span> 6; John <span class="wsnw">3:22,</span> 23; -<span class="wnsw">4:1,</span> 2; Matt. <span class="wsnw">28:19.</span></p> - -<p class="bq">[2] Matt. <span class="wswn">28:19.</span> Baptizing them in the name of the Father -and of the Son, and of the Holy Ghost. Acts <span class="wsnw">10:47,</span> 48; Gal. -<span class="wsnw">3:27,</span> 28.</p> - -<p class="bq">[3] Rom. <span class="wsnw">6:4.</span> Therefore we are buried with him by baptism -into death; that like as Christ was raised up from the dead by the -glory of the Father, even so we also should walk in newness -of life. Col. <span class="wsnw">2:12.</span></p> - -<p class="bq">[4] Acts <span class="wsnw">2:41,</span> 42. Then they that gladly received his word -were baptized, and there were added to them, the same day, -about three thousand souls. And they continued steadfastly in -the Apostles’ doctrine and fellowship, and in breaking of bread, -and in prayers. Matt. <span class="wsnw">28:19,</span> 20.</p> - -<p class="cgap"><span class="smcap">xv. the lord’s supper</span></p> - -<p>We believe the Scriptures teach that the -Lord’s Supper is a provision of bread and -wine, representing Christ’s body and blood, -partaken of by the members of the church -assembled for that <span class="wsnw">purpose,[1]</span> in commemoration -of the death of their <span class="wsnw">Lord,[2]</span> showing -<span class="pagenum" id="p71">[p. 71]</span> -their faith and participation in the merits -of His sacrifice, their dependence on Him -for spiritual life and <span class="wsnw">nourishment,[3]</span> and their -hope of life eternal through His resurrection -from the dead; its observance to be preceded -by faithful <span class="wsnw">self-examination.[4]</span></p> - -<p class="bq">[1] Luke <span class="wsnw">22:19,</span> 20. And He took bread, and gave thanks, and -brake, and gave unto them, saying, This is My body, which is -given for you; this do in remembrance of Me. Likewise the -cup after supper, saying, This cup is the new testament in My -blood, which is shed for you. Mark <span class="wsnw">14:26</span>–28; -Matt. <span class="wsnw">26:27</span>–30; -1 Cor. <span class="wsnw">11:22</span>–30; 1 Cor. <span class="wsnw">10:16.</span></p> - -<p class="bq">[2] 1 Cor. <span class="wsnw">11:26.</span> For as oft as ye eat this bread, and drink -this cup, ye do show the Lord’s death until He come. Matt. -<span class="wsnw">28:20.</span></p> - -<p class="bq">[3] John <span class="wsnw">6:35,</span> 54, 56. Jesus said unto them, I am the bread -of life. Whoso eateth My flesh and drinketh My blood hath -eternal life. He that eateth My flesh and drinketh My blood -dwelleth in Me, and I in him.</p> - -<p class="bq">[4] 1 Cor. <span class="wnsw">11:28.</span> But let a man examine himself, and so let -him eat of that bread, and drink of that cup. Acts <span class="wsnw">2:42,</span> 46; -<span class="wsnw">20:7,</span> 11.</p> - -<p class="cgap"><span class="smcap">xvi. the lord’s day</span></p> - -<p>We believe the Scriptures teach that the -first day of the week is the Lord’s <span class="wsnw">Day,[1]</span> -and is to be kept sacred to religious <span class="wsnw">purposes[2]</span> -by abstaining from all secular labor, -except works of mercy and <span class="wnsw">necessity;[3]</span> by -the devout observance of all the means of -grace, both private and <span class="wsnw">public;[4]</span> and by -preparation for that rest that remaineth for -the people of God.</p> - -<p class="bq"><span class="pagenum" id="p72">[p. 72]</span> -[1] Acts <span class="wsnw">20:7.</span> On the first day of the week, when the disciples -came together to break bread, Paul preached to them.</p> - -<p class="bq">[2] Exod. <span class="wsnw">20:8.</span> Remember the Sabbath Day, to keep it holy. -Rev. <span class="wsnw">1:10.</span> I was in the Spirit on the Lord’s Day. -Ps. <span class="wsnw">113:2</span>–4.</p> - -<p class="bq">[3] Isa. <span class="wsnw">58:13,</span> 14. If thou turn away thy foot from the Sabbath, -from doing thy pleasure on My holy day: and call the -Sabbath a delight, the holy of the Lord, honourable; and shalt -honour Him, not doing thine own ways, nor finding thine own -pleasure, nor speaking thine own words; then shalt thou delight -thyself in the Lord, and I will cause thee to ride upon -the high places of the earth, and feed thee with the heritage of -Jacob. Isa. <span class="wsnw">56:2</span>–8.</p> - -<p class="bq">[4] Heb. <span class="wsnw">10:24,</span> 25. Not forsaking the assembling of yourselves -together, as the manner of some is. Acts <span class="wsnw">13:44.</span> The next -Sabbath Day came almost the whole city together to hear the -Word of God.</p> - -<p class="cgap"><span class="smcap">xvii. civil government</span></p> - -<p>We believe the Scriptures teach that civil -government is of Divine appointment, for -the interest and good order of human <span class="wsnw">society;[1]</span> -and that magistrates are to be prayed -for, conscientiously honored, and <span class="wsnw">obeyed;[2]</span> -except only in things opposed to the will of -our Lord Jesus <span class="wsnw">Christ,[3]</span> who is the only -Lord of the conscience, and the Prince of -the kings of the <span class="wsnw">earth.[4]</span></p> - -<p class="bq">[1] Rom. <span class="wsnw">13:1</span>–7. The powers that be are ordained of God. -For rulers are not a terror to good works, but to the evil.</p> - -<p class="bq">[2] Matt. <span class="wsnw">22:21.</span> Render therefore unto Cæsar the things that -are Cæsar’s, and unto God the things that are God’s. Titus -<span class="wsnw">3:1;</span> 1 Peter <span class="wsnw">2:13;</span> -1 Tim. <span class="wsnw">2:1</span>–8.</p> - -<p class="bq">[3] Acts <span class="wnsw">5:29.</span> We ought to obey God rather than man. Matt. -<span class="wsnw">10:28.</span> Fear not them which kill the body, but are not able to -kill the soul. Dan. <span class="wsnw">3:15</span>–18; <span class="wsnw">6:7,</span> 10; -Acts <span class="wsnw">4:18</span>–20.</p> - -<p class="bq"><span class="pagenum" id="p73">[p. 73]</span> -[4] Matt. <span class="wsnw">23:10.</span> Ye have one Master, even Christ. -Rev. <span class="wsnw">19:16.</span> -And he hath on his vesture and on his thigh a name written, -<span class="smcap">King of kings and Lord of lords.</span> Ps. <span class="wnsw">72:11;</span> Ps. 2; -Rom. <span class="wsnw">14:8</span>–13.</p> - -<p class="cgap"><span class="smcap">xviii. righteous and wicked</span></p> - -<p>We believe the Scriptures teach that there -is a radical and essential difference between -the righteous and the <span class="wsnw">wicked;[1]</span> that such only -as are regenerate, being justified through -faith in Jesus Christ and sanctified by the -Spirit of God, are truly righteous in His -<span class="wsnw">esteem;[2]</span> while all such as continue in impenitence -and unbelief are, in His sight, -wicked and under the <span class="wsnw">curse;[3]</span> and this distinction -holds among men, both in and after -<span class="wsnw">death.[4]</span></p> - -<p class="bq">[1] Mal. <span class="wsnw">3:18.</span> Ye shall discern between the righteous and the -wicked: between him that serveth God and him that serveth -him not. Prov. <span class="wsnw">12:26;</span> Isa. <span class="wsnw">5:26;</span> -Gen. <span class="wsnw">18:23;</span> Jer. <span class="wsnw">15:19;</span> -Acts <span class="wsnw">10:34,</span> 35; Rom. <span class="wsnw">6:16.</span></p> - -<p class="bq">[2] Rom. <span class="wsnw">1:17.</span> The just shall live by faith. -1 John <span class="wsnw">2:29.</span> If -ye know that He is righteous, ye know that every one that doeth -righteousness is born of Him. 1 John <span class="wsnw">3:7;</span> -Rom. <span class="wsnw">6:18,</span> 22; 1 Cor. <span class="wsnw">11:32;</span> -Prov. <span class="wsnw">11:31;</span> 1 Peter <span class="wsnw">4:17,</span> 18.</p> - -<p class="bq">[3] 1 John <span class="wsnw">5:19.</span> And we know that we are of God, and the -whole world lieth in wickedness. Gal. <span class="wnsw">3:10.</span> As many as are -of the works of the law, are under the curse. John <span class="wsnw">3:36;</span> Isa. -<span class="wsnw">57:21;</span> Ps. <span class="wsnw">10:4;</span> -Isa. <span class="wsnw">55:6,</span> 7.</p> - -<p class="bq">[4] Prov. <span class="wsnw">14:32.</span> The wicked is driven away in his wickedness, -but the righteous hath hope in his death. Luke <span class="wsnw">16:25.</span> -Thou in thy lifetime receivedst thy good things, and likewise -Lazarus evil things; but now he is comforted, and thou art -tormented. John <span class="wsnw">8:21</span>–24; -Prov. <span class="wsnw">10:24;</span> Luke <span class="wsnw">12:4,</span> 5; -<span class="wsnw">11:23</span>–26; -John <span class="wsnw">12:25,</span> 26; Eccl. <span class="wsnw">3:17.</span></p> - -<p class="cgap"><span class="pagenum" id="p74">[p. 74]</span> -<span class="smcap">xix. the world to come</span></p> - -<p>We believe the Scriptures teach that the -end of the world is <span class="wsnw">approaching;[1]</span> that at -the last day Christ will descend from -<span class="wsnw">heaven,[2]</span> and raise the dead from the grave -for final <span class="wsnw">retribution;[3]</span> that a solemn separation -will then take <span class="wsnw">place;[4]</span> that the wicked -will be adjudged to endless sorrow, and the -righteous to endless <span class="wsnw">joy;[5]</span> and that this -judgment will fix forever the final state of -men in heaven or hell on principles of <span class="wsnw">righteousness.[6]</span></p> - -<p class="bq">[1] 1 Peter <span class="wsnw">4:7.</span> But the end of all things is at hand: be ye -therefore sober, and watch unto prayer. 1 Cor. <span class="wsnw">7:29</span>–31; Heb. -<span class="wsnw">1:10</span>–12; Matt. <span class="wsnw">24:35.</span></p> - -<p class="bq">[2] Acts <span class="wsnw">1:11.</span> This same Jesus which is taken up from you -into heaven, shall so come in like manner as ye have seen Him -go into heaven.</p> - -<p class="bq">[3] Acts <span class="wsnw">24:15.</span> There shall be a resurrection of the dead, -both of the just and unjust. 1 Cor. <span class="wsnw">15:12</span>–58; -Luke <span class="wsnw">14:14;</span> Dan. <span class="wsnw">12:2.</span></p> - -<p class="bq">[4] Matt. <span class="wnsw">13:49.</span> The angels shall come forth, and sever the -wicked from among the just. Matt. <span class="wsnw">13:37</span>–43; -<span class="wsnw">24:30,</span> 31; <span class="wsnw">25:31</span>–33.</p> - -<p class="bq">[5] Matt. <span class="wsnw">25:31</span>–46. And these shall go away into everlasting -punishment, but the righteous into life eternal. Rev. <span class="wsnw">22:11.</span> -He that is unjust, let him be unjust still; and he which is -filthy, let him be filthy still; and he that is righteous, let him -be righteous still; and he that is holy; let him be holy still. -1 Cor. <span class="wnsw">6:9,</span> 10; Mark <span class="wsnw">9:43</span>–48.</p> - -<p class="bq">[6] 2 Thess. <span class="wsnw">1:6</span>–12. -Seeing it is a righteous thing with God -to recompense tribulation to them who trouble you and to -you who are troubled, rest with us . . . when He shall come to -be glorified in His saints, and to be admired in all them that -<span class="pagenum" id="p75">[p. 75]</span> -believe. Heb. <span class="wsnw">6:1,</span> 2; 1 Cor. <span class="wsnw">4:5;</span> -Acts <span class="wsnw">17:31;</span> Rom. <span class="wsnw">2:2</span>–16; -Rev. <span class="wsnw">20:11,</span> 12; 1 John <span class="wnsw">2:28;</span> -<span class="wsnw">4:17;</span> 2 Peter <span class="wsnw">3:11,</span> 12. Seeing -then that all these things shall be dissolved, what manner of -persons ought ye to be in all holy conversation and godliness, -looking for and hasting unto the coming of the day of God?</p> - -<p class="cgap"><span class="smcap">covenant</span></p> - -<p>Having been, as we trust, brought by -Divine grace to embrace the Lord Jesus -Christ, and to give ourselves wholly to Him, -we do now solemnly and joyfully covenant -with each other <span class="smcap">to walk together in -Him, with brotherly love,</span> to His glory, -as our common Lord. We do, therefore, in -His strength, engage—</p> - -<p>That we will exercise a Christian care -and watchfulness over each other, and faithfully -warn, exhort, and admonish each other -as occasion may require:</p> - -<p>That we will not forsake the assembling -of ourselves together, but will uphold the -public worship of God and the ordinances -of His house:</p> - -<p>That we will not omit closet and family -religion at home, nor neglect the great duty -of religiously training our children, and -those under our care, for the service of -Christ and the enjoyment of heaven:</p> - -<p>That, as we are the light of the world, -and the salt of the earth, we will seek Divine -<span class="pagenum" id="p76">[p. 76]</span> -aid to enable us to deny ungodliness and -every worldly lust, and to walk circumspectly -in the world, that we may win the -souls of men:</p> - -<p>That we will cheerfully contribute of our -property according as God has prospered -us, for the maintenance of a faithful and -evangelical ministry among us, for the support -of the poor, and to spread the Gospel -over the earth.</p> - -<p>That we will in all conditions, even till -death, strive to live to the glory of Him -who hath called us out of darkness into His -marvelous light.</p> - -<p>“And may the God of peace, who brought -again from the dead our Lord Jesus, that -great Shepherd of the sheep, through the -blood of the everlasting covenant, make us -perfect in every good work to do his will, -working in us that which is well pleasing -in his sight through Jesus Christ, to whom -be glory, for ever and ever. Amen.”</p> - -<div class="footnotes"><h4 class="tdc">FOOTNOTES:</h4> -<div class="footnote" id="ch8_fn1"><p><a href="#ch8_fna1"><span class="label">[1]</span></a> -For a fuller account of these Confessions, see the “Baptist -Church Directory.”</p></div> -</div> - -<hr /> - -<p> <span class="pagenum" id="p77">[p. 77]</span></p> -<h3 class="tdc" id="ch9">CHAPTER IX</h3> - -<p class="tdc"><span class="smcap">optional standing resolutions</span></p> - -<p>A Christian church should be the uncompromising -friend of all virtue, and the -determined enemy of all vice. Public -morality and social purity should find in it -an open and earnest advocate and defender. -Churches should bear in mind that Christian -morality, which constitutes their rule -of life, claims a much higher standard than -the morality of worldly society about them. -Therefore their deportment should be such -as to have a good report of them that are -without, and command the respect of the -world. In all this the pastor should be the -wise but decided and courageous teacher, -leader and exemplar for his people.</p> - -<p>There are certain questions of moral -reform and social recreation with reference -to which the churches are often much perplexed, -but with reference to which they -should have settled convictions, and hold a -well-defined attitude. It is not wise to put -<span class="pagenum" id="p78">[p. 78]</span> -definitions and restrictions touching intemperance, -card-playing, theater-going, dancing, -and the like, into covenants or articles -of faith. A better way is for the church, -after due consideration, to pass <i>standing -resolutions</i> on the subject, to be placed on -its records as a guide to future action. -Something like the following, to be varied -at the option of the body, would serve as a -declaration of principles:</p> - -<p>1. <i>Resolved,</i> That this church expects -every member to contribute statedly for its -pecuniary support, according to his ability, -as God has prospered him, and that a refusal -to do this will be considered a breach -of covenant.</p> - -<p>2. <i>Resolved,</i> That this church will entertain -and contribute statedly to Home and -Foreign Missions, and to other leading objects -of Christian benevolence, approved of -and supported by our denomination.</p> - -<p>3. <i>Resolved,</i> That the religious education -of the young and Bible study as represented -in Sunday school work commend -themselves to our confidence, and we will, -to the extent of our ability, give them our -sympathy and our aid, by both our personal -cooperation and contributions and expressed -<span class="pagenum" id="p79">[p. 79]</span> -appreciation of all their legitimate -aims and work.</p> - -<p>4. <i>Resolved,</i> That in our opinion, the use -of intoxicating drinks as a beverage, and -also the manufacture and sale of the same -for such a purpose are contrary to Christian -morals, injurious to personal piety, and a -hindrance to Gospel truth, and that persons -so using, making, or selling, are thereby disqualified -for membership in this church.</p> - -<p>5. <i>Resolved,</i> That we emphatically discountenance -and condemn the practice of -church-members frequenting theaters and -other similar places of public amusements, -as inconsistent with a Christian profession, -detrimental to personal piety, and pernicious -in the influence of its example on others.</p> - -<p>6. <i>Revolved,</i> That the members of this -church are earnestly requested not to provide -for, take part in, or by any means encourage -dancing or card-playing; but in all -consistent ways to discountenance the same -as a hindrance to personal godliness in their -associations and tendencies, and an offense -to brethren whom we should not willingly -grieve.</p> - -<hr /> - -<p> <span class="pagenum" id="p80">[p. 80]</span></p> -<h3 class="tdc" id="ch10">CHAPTER X</h3> - -<p class="tdc"><span class="smcap">baptism considered</span></p> - -<p>What is Christian baptism? This is -the gravest question which enters into the -baptismal controversy. Other questions of -moment there are in connection with it, -touching the design, the efficacy, and the -subjects. But it is of primary importance -to know what constitutes baptism.</p> - -<p>Baptists answer the question by saying -that baptism is the immersion, dipping, or -burying in water, of a professed believer in -Christ, in the name of the Father, the Son, -and the Holy Spirit.</p> - -<p>Pedobaptists, both Roman Catholic and -Protestant, answer the question by saying -that baptism is either the sprinkling or pouring -of water upon the candidate, touching -the forehead with wet fingers, or dipping -the person wholly into water; in either case -in the name of the Father, the Son, and -the Spirit; and that it may be administered -<span class="pagenum" id="p81">[p. 81]</span> -to a candidate on his profession of faith, or -to an unconscious infant on the professed -faith of parents or sponsors. This would -make four kinds of baptism, and two -classes of subjects for its reception; and -would consist rather in the application of -water to the person, than putting the person -into water.</p> - -<p>Baptists hold to a unity of the ordinance, -as well as to a oneness of the faith; insisting -that as there is but one Lord, and one -faith, so there is but one baptism. And the -dipping in water of a professed disciple of -Christ is that one baptism. Neither sprinkling -a person with water, nor pouring water -upon him can by any possibility be Christian -baptism. That this position is the true -one, we appeal to the New Testament, and -the best extant historical and philological -authorities to establish.</p> - -<p>Let it be distinctly understood, however, -that all the eminent names and learned authorities -hereafter cited are Pedobaptists. -Baptist authorities are wholly omitted, not -because they are less accurate or less valuable, -but because we prefer to allow our -opponents in this controversy to bear witness -for us, rather than to testify in our own -behalf.</p> - -<p class="cgap"><span class="pagenum" id="p82">[p. 82]</span> -<span class="smcap">the meaning of the word</span></p> - -<p>The word <i>baptize</i> is, properly speaking, -a Greek word (<span lang="grc-Latn">baptizo</span>), adapted to the English -language by a change in its termination. -This is the word always used by -Christ and His Apostles to express and define -the ordinance. What does that word mean -as originally used? For it is certain that -our Lord, in commanding a rite to be observed -by believers of all classes, in all -lands, and through all ages, would use a -word of positive and definite import, and -one whose meaning would admit of no -reasonable doubt. What do Greek scholars -say? How do the Greek lexicons define -the word?</p> - -<p><span class="smcap">Scapula</span> says: “To <i>dip,</i> to immerse, as -we do anything for the purpose of dyeing it.”</p> - -<p><span class="smcap">Schleusner</span> says: “Properly it signifies -to <i>dip,</i> to immerse, to immerse in water.”</p> - -<p><span class="smcap">Parkhurst</span> says: “To dip, <i>immerse,</i> or -plunge in water.”</p> - -<p><span class="smcap">Stevens</span> says: “To merge, or <i>immerse,</i> -to submerge, or bury in water.”</p> - -<p><span class="smcap">Donnegan</span> says: “To <i>immerse</i> repeatedly -into liquid, to submerge, to soak thoroughly.”</p> - -<p><span class="pagenum" id="p83">[p. 83]</span> -<span class="smcap">Robinson</span> says: “To <i>immerse,</i> to sink.”</p> - -<p><span class="smcap">Liddell and Scott</span> say: “To <i>dip</i> repeatedly.”</p> - -<p><span class="smcap">Grimm’s Lexicon</span> <i>of the New Testament,</i> -which in Europe and America stands confessedly -at the head of Greek lexicography, -as translated and edited by Professor -Thayer, of Harvard University, thus defines -<span lang="grc-Latn">baptizo:</span> “(1) To dip repeatedly, to immerse, -submerge. (2) To cleanse by dipping -or submerging. (3) To overwhelm. -In the New Testament it is used particularly -of the rite of sacred ablution; first instituted -by John the Baptist, afterward by Christ’s -command received by Christians and adjusted -to the contents and nature of their -religion, viz., an <i>immersion</i> in water, performed -as a sign of the removal of sin, and -administered to those who, impelled by a -desire for salvation, sought admission to the -benefits of the Messiah’s kingdom. With -<i>eis</i> to mark the element into which the -immersion is made; <i>en</i> with the dative or -the thing in which one is immersed.”</p> - -<p>The noun <span lang="grc-Latn">baptisma,</span> the only other word -used in the New Testament to denote the -rite, <span class="smcap">Grimm-Thayer</span> thus define: “A -word peculiar to the New Testament and -<span class="pagenum" id="p84">[p. 84]</span> -ecclesiastical writers: used (1) of John’s -baptism; (2) of Christian baptism. This, -according to the view of the Apostles, is a -rite of sacred <i>immersion</i> commanded by -Christ.”</p> - -<p>Add to those such authorities as Alstidius, -Passow, Schöttgen, Stockius, Stourdza, -Sophocles, Anthon, Rosenmüller, Wetstein, -Leigh, Turretin, Beza, Calvin, Witsius, -Luther, Vossius, Campbell, and many -others who bear the same witness to the -proper meaning of the word <i>baptize.</i> If -at any time the word may have a secondary -meaning, it is strictly in accord with its -primary meaning—to dip, or immerse. For -both classic and sacred Greek the same -meaning holds.</p> - -<p><span class="smcap">Prof. Moses Stuart,</span> one of the ablest -scholars America has produced, declared: -“<span lang="grc-Latn">Baptizo</span> means to dip, plunge, or <i>immerse</i> -into any liquid. All lexicographers and -critics of any note are agreed in this.” -<i>Essay on Baptism, p. 51; Biblical Repository, -1833, p. 298.</i></p> - -<p>“All lexicographers and critics, of any -note, are agreed in this,” says one of the -foremost scholars of the age, and he a Pedobaptist. -What a concession!</p> - -<p><span class="pagenum" id="p85">[p. 85]</span> -The Greek language is rich in terms for -the expression of all positive ideas, and all -varying shades of thought. Why, then, did -our Lord in commanding, and His Apostles -in transmitting His command to posterity, -use <i>always</i> and <i>only</i> the one word <span lang="grc-Latn">baptizo,</span> -to describe the action, and that one word -<span lang="grc-Latn">baptisma,</span> to describe the ordinance to which -He intended all His followers to submit? -The word <span lang="grc-Latn">louo</span> means to <i>wash</i> the body, and -<span lang="grc-Latn">nipto</span> to wash parts of the body; but these -words are not used, because washing is not -what Christ meant. <span lang="grc-Latn">Rantizo</span> means to -<i>sprinkle,</i> and if sprinkling were baptism this -would have been the word above all others; -but it was never so used. <span lang="grc-Latn">Cheo</span> means to -<i>pour:</i> but pouring is not baptism, and so -this word was never used to describe the -ordinance. <span lang="grc-Latn">Katharizo</span> means to <i>purify,</i> but -it is not used for the ordinance. The facts -are clear and the reasoning conclusive.</p> - -<p><span class="smcap">Stourdza,</span> the Russian scholar and diplomat, -says: “The church of the West has -then departed from the example of Jesus -Christ; she has obliterated the whole sublimity -of the exterior sign. Baptism and -immersion are <i>identical.</i> Baptism by <i>aspersion</i> -is as if one should say <i>immersion</i> by -<i>aspersion,</i> or any other absurdity of the -<span class="pagenum" id="p86">[p. 86]</span> -same nature.” <i>Considerations, Orthodox -Ch., p. 87.</i></p> - -<p class="cgap"><span class="smcap">the baptism of jesus</span></p> - -<p>The baptism of Jesus in the Jordan is -thus described: “And Jesus, when He was -baptized, went up straightway out of the -water” (Matt. <span class="wsnw">3:16).</span> And again, it is -recorded that Jesus “was baptized of John -in Jordan: and straightway coming up out -of the water” (Mark <span class="wsnw">1:10).</span> He certainly -would not go down into Jordan to have -water sprinkled on Him. Nobody believes -He would. He was baptized <i>in</i> Jordan, not -<i>with</i> Jordan. Moreover, he was <i>baptized,</i> -that is, <i>immersed,</i> not <i>rantized,</i> that is, -<i>sprinkled.</i></p> - -<p><span class="smcap">Bishop Taylor</span> says: “The custom of -the ancient churches was not sprinkling, but -<i>immersion,</i> in pursuance of the meaning of -the word in the commandments and the -example of our blessed Saviour.” <i>Commentary -on Matthew <span class="wsnw">3:16.</span></i></p> - -<p><span class="smcap">MacKnight</span> says: “Christ submitted to -be baptized, that is, to be <i>buried</i> under -water, and to be raised out of it again, as -an emblem of his future death and resurrection.” -<i>Com. Epis., Rom. <span class="wsnw">6:4.</span></i></p> - -<p><span class="pagenum" id="p87">[p. 87]</span> -And with these agree Campbell, Lightfoot, -Whitby, Poole, Olshausen, Meyer, -Alford, and many other commentators and -scholars. All those whom John baptized -he buried beneath the waters, and raised -them up again.</p> - -<p class="cgap"><span class="smcap">much water needed</span></p> - -<p>It is recorded that “John also was baptizing -in Enon, near to Salim, because there -was much water there” (John <span class="wsnw">3:23).</span> -Why need much water except for dipping, -or burying candidates in the act of baptism?</p> - -<p><span class="smcap">John Calvin,</span> the great theologian, -scholar, and commentator, whom Scaliger -pronounced the most learned man in Europe, -says: “From the words of John (chap. <span class="wsnw">3:23)</span> -it may be inferred that baptism was -administered by John and Christ, by <i>plunging</i> -the whole body under water.” <i>Com. on -John <span class="wsnw">3:23.</span></i></p> - -<p><span class="smcap">Poole</span> says: “It is apparent that both -Christ and John baptized by dipping the -whole body in the water, else they need -not have sought places where had been -a great plenty of water.” <i>Annot. John -<span class="wsnw">3:23.</span></i></p> - -<p><span class="pagenum" id="p88">[p. 88]</span> -<span class="smcap">Whitby</span> says: “Because there was much -water there in which their whole bodies -might be dipped.” <i>Crit. Com. John <span class="wsnw">3:23.</span></i></p> - -<p>With these agree Bengel, Curcælleus, -Adam Clarke, Geikie, Stanley, and others.</p> - -<p class="cgap"><span class="smcap">philip and the eunuch</span></p> - -<p>“And they went down both into the water, -both Philip and the eunuch, and he baptized -him. And when they were come up out of -the water, the Spirit of the Lord caught -away Philip” (Acts <span class="wsnw">8:38).</span> Why go -down into the water, both, or either of them, -if not for an immersion?</p> - -<p><span class="smcap">Venema,</span> the ecclesiastical historian, says: -“It is without controversy, that baptism in -the primitive church was administered by -<i>immersion</i> into water, and not by sprinkling; -seeing that John is said to have baptized -in Jordan, and where there was much -water, as Christ also did by His disciples in -the neighborhood of those places. Philip -also going down into the water baptized the -eunuch.” <i>Eccl. Hist., chap. I., sec. 138.</i></p> - -<p>To this may be added Calvin, Grotius, -Towerson, Poole, and others to the same -effect.</p> - -<p class="cgap"><span class="pagenum" id="p89">[p. 89]</span> -<span class="smcap">the testimony of scholars</span></p> - -<p>Great men are not always wise. Our -search should be for the <i>truth</i> wherever -found; and though our final appeal in these -matters is to the New Testament, still we -are glad to use the testimony of distinguished -scholars where it affirms the teachings -of the Scriptures and confirms our position -on the baptismal question. Especially -so, as these scholars are not of our own, but -of other denominations.</p> - -<p><span class="smcap">Zanchius,</span> the learned Roman Catholic -professor of Heidelberg, whose opinion -De Courcy declared, “is worth a thousand -others,” said: “The proper signification of -<i>baptize</i> is to <i>immerse,</i> plunge under, overwhelm -in water.” <i>Works, Vol. VI., p. 217. -Geneva, 1619.</i></p> - -<p><span class="smcap">Luther,</span> the great German Reformer, -says: “The term <i>baptism</i> is Greek; in Latin -it may be translated <span lang="la">mersio:</span> since we <i>immerse</i> -anything into water, that the whole -may be covered with the water.” <i>Works, -Vol. I., p. 71. Wit. ed., 1582.</i></p> - -<p><span class="smcap">Melanchthon,</span> the most scholarly and able -co-laborer with Luther, says: “Baptism is -<i>immersion</i> into water, with this admirable -benediction.” <i>Melanc. Catec. Wit., 1580.</i></p> - -<p><span class="pagenum" id="p90">[p. 90]</span> -<span class="smcap">Cave,</span> in his able work on Christian -Antiquities, says: “The party to be baptized -was <i>wholly immersed,</i> or put under -water.” <i>Prim. Christ., P. I. Chap. X. p. 320.</i></p> - -<p><span class="smcap">Beza,</span> the learned translator of the New -Testament, says: “Christ commanded us -to be baptized, by which word it is certain -<i>immersion</i> is signified.” <i>Annot. on Mark <span class="wsnw">7:4.</span></i></p> - -<p><span class="smcap">Mede,</span> the distinguished English scholar -and Divine, says, “There was no such thing -as <i>sprinkling</i> used in the Apostles’ days, nor -for many ages after them.” <i>Dis. on Titus <span class="wsnw">3:5.</span></i></p> - -<p><span class="smcap">Grotius,</span> who his biographer calls one -of the most illustrious names in literature, -politics, and theology says: “That baptism -used to be performed by <i>immersion,</i> and not -by pouring, appears by the proper signification -of the word, and by the places chosen -for the administration of the rite.” <i>Annot. -on Matt. <span class="wsnw">3:6;</span> John <span class="wsnw">3:23.</span></i></p> - -<p><span class="smcap">Adam Clark,</span> the great Methodist commentator, -says: “Alluding to the <i>immersions</i> -practiced in the case of adults, wherein -the person appeared to be <i>buried</i> under the -<span class="pagenum" id="p91">[p. 91]</span> -water as Christ was buried in the heart of -the earth.” <i>Com. on Col. <span class="wsnw">2:12.</span></i></p> - -<p><span class="smcap">Frederick Meyer,</span> one of the ablest and -most accurate exegetes of the present age, -says: “<i>Immersion,</i> which the word in classic -Greek and in the New Testament ever -means.” <i>Com. on Mark <span class="wsnw">7:4.</span></i></p> - -<p><span class="smcap">Dean Alford</span> says: “The baptism was -administered by <i>immersion</i> of the whole -person.” <i>Greek Testament, Matt. <span class="wsnw">3:6.</span></i></p> - -<p><span class="smcap">Bishop Bossuet,</span> the celebrated French -Catholic bishop, orator, and counselor of -state, says: “To baptize, signifies to <i>plunge,</i> -as is granted by all the world.” See <i>Stenett -ad Russen, p. 174.</i></p> - -<p><span class="smcap">Doctor Schaff,</span> the well-known church -historian, says: “<i>Immersion,</i> and not sprinkling, -was unquestionably the original form. -This is shown by the very meaning of the -words <span lang="grc-Latn">baptizo, baptisma,</span> and <span lang="grc-Latn">baptismos</span> used -to designate the rite.” <i>Hist. Apos. Ch., p. 488. -Merc. ed., 1851. Also see Noel on -Bap., Ch. 3, sec. 8.</i></p> - -<p><span class="smcap">Dean Stanley,</span> the distinguished scholar, -and historian of the Oriental Church, -says: “The practice of the Eastern Church, -and the meaning of the word, leave no sufficient -<span class="pagenum" id="p92">[p. 92]</span> -ground for question that the original -form of baptism was <i>complete immersion</i> in -the deep baptismal waters.” <i>Hist. Eastern -Church, p. 34.</i></p> - -<p><span class="smcap">Professor Fisher,</span> of Yale College, the -accomplished scholar and historian, says of -the Apostolic age: “The ordinary mode of -baptism was by <i>immersion.</i>” <i>Hist. Christ. -Church, p. 41.</i></p> - -<p><span class="smcap">Professor Riddle</span> says: “There is no -doubt that the usual mode of administering -baptism in the early church, was by <i>immersion,</i> -or plunging the whole body of the -person baptized under water.” <i>Christ. Antiq., -p. 502.</i></p> - -<p>Add to the above the testimony of Bishops -Taylor and Sherlock, Witsius, Poole, Vitringa, -Diodati, Calvin, Samuel Clark, -Bloomfield, Scholz, Neander, and many -others to the same effect, none of whom -were Baptists.</p> - -<p class="cgap"><span class="smcap">apostolical allusions</span></p> - -<p>What idea could the Apostle have had as -to the nature of baptism, when in two of -his epistles he alludes to it as a <i>burial</i> -except that it was a dipping or burial in -<span class="pagenum" id="p93">[p. 93]</span> -water? To the Romans he says: “Therefore -we are <i>buried</i> with him, by baptism, -into death” (Rom. <span class="wsnw">6:4).</span> To the Colossians, -in nearly the same language, “<i>Buried</i> -with him in baptism” (Col. <span class="wsnw">2:12).</span> No -one can misunderstand the meaning of these -words. Neither sprinkling, pouring, washing, -cleansing—nothing but a complete submersion—can -represent a burial. And no -candid mind could misunderstand such language, -unless blinded or biased by prejudice, -education, or sophistical reasoning -from others.</p> - -<p><span class="smcap">Archbishop Tillotson</span> makes this comment: -“Anciently those who were baptized -were <i>immersed</i> and <i>buried</i> in the water, to -represent their death to sin; and then did -rise up out of the water, to signify their -entrance upon a new life. And to this custom -the Apostle alludes.” <i>Works, Vol. I., p. 170.</i></p> - -<p><span class="smcap">John Wesley,</span> the celebrated founder of -Methodism, says: “Buried with him, alluding -to the ancient manner of baptizing by -<i>immersion.</i>” <i>Note on Rom. <span class="wsnw">6:4.</span></i></p> - -<p><span class="smcap">Conybeare</span> says: “This passage cannot -be understood unless it be borne in mind -that the primitive baptism was by <i>immersion.</i>” -<span class="pagenum" id="p94">[p. 94]</span> -<i>Life and Epist. St. Paul, Rom. <span class="wsnw">6:4.</span></i></p> - -<p><span class="smcap">Bloomfield</span> says: “Here is a plain allusion -to the ancient custom of baptizing by -<i>immersion,</i> and I agree with Koppe and -Rosenmüller, that there is reason to regret -it should ever have been abandoned in most -Christian churches; especially as it has so -evident a reference to the mystical sense of -baptism.” <i>Recens. Synop., Rom. <span class="wsnw">6:4.</span></i></p> - -<p><span class="smcap">Whitefield</span> says: “It is certain that -in the words of our text (Rom. <span class="wsnw">6:4)</span> there -is an allusion to the manner of baptizing -which was by <i>immersion.</i>” <i>Eighteen Sermons, -p. 297.</i></p> - -<p><span class="smcap">Meyer</span> says: “The candidate says to himself, -Now I enter into fellowship with the -death of Christ; I am to be buried with -Christ in the <i>immersion,</i> and in the <i>emersion</i> -I rise with Christ to newness of life.” <i>Com. -on Rom. <span class="wsnw">6:4.</span></i></p> - -<p>Add to these the names of Bishop Fell, -Doctor Doddridge, Adam Clark, Estius, -Maldonatus, Fritsche, Benson, Diodati, Turretin, -Zwingli, Whitby, Samuel Clarke, with -others equally good in authority, and what -no one ought to question seems to be put -beyond doubt.</p> - -<p class="cgap"><span class="pagenum" id="p95">[p. 95]</span> -<span class="smcap">the witness of history</span></p> - -<p>Learned and devout men have studied -with care the early records of Christianity, -and have written histories of the doctrines -and customs of the churches, during the -ages immediately succeeding the Apostles. -What do they tell us as to the use of -baptism during the first centuries after -Christ?</p> - -<p><span class="smcap">Barnabas,</span> the companion of St. Paul; -Hermas, writing about <span class="smcap">a. d.</span> 95; Justin -Martyr, about <span class="smcap">a. d.</span> 140; Tertullian, about -<span class="smcap">a. d.</span> 204; Hippolytus, about <span class="smcap">a. d.</span> 225; -Gregory, about <span class="smcap">a. d.</span> 360; Basil, about <span class="smcap">a. d.</span> -360; Ambrose, about <span class="smcap">a. d.</span> 374; Cyril, -about <span class="smcap">a. d.</span> 374; Chrysostom, about <span class="smcap">a. d.</span> -400; all speak of being <i>dipped,</i> or <i>buried,</i> -or <i>immersed,</i> or <i>plunged</i> in the water in -baptism; and none of them make the least -allusion to any application of water to the -person for baptism by sprinkling, pouring, -washing, or any other mode whatsoever.</p> - -<p><span class="smcap">Doctor Wall,</span> whose learned and laborious -researches in connection with his exhaustive -work on the <i>History of Infant Baptism</i> -left little for others to discover in this -field of scholarship, says: “The Greek -<span class="pagenum" id="p96">[p. 96]</span> -Church in all its branches does still use <i>immersion,</i> -and so do all other Christians in the -world, except the Latins. All those nations -that do now, or formerly did submit to the -Bishop of Rome, do ordinarily baptize their -children by pouring or sprinkling. But <i>all -other Christians in the world,</i> who never -owned the Pope’s usurped power, do and -ever did <i>dip</i> their infants in the ordinary -use. All the Christians in Asia, all in Africa, -and about one-third in Europe are of the -last sort.” <i>Hist. Inf. Bap., Vol. II., p. -376, 3d ed.</i></p> - -<p><span class="smcap">Bingham,</span> in his <i>Origines,</i> the ablest -work we have in English on Christian Antiquities, -says: “The ancients thought that -immersion, or <i>burying under water,</i> did -more lively represent the death, burial, and -resurrection of Christ, as well as our own -death to sin and rising again unto righteousness.” -<i>Christ. Antiq., B. XI., Ch. XI.</i></p> - -<p><span class="smcap">Mosheim</span> says: “In this century (<i>the -first</i>) baptism was administered in convenient -places, without the public assemblies, -and by <i>immersing</i> the candidate wholly in -water.” <i>Eccl. Hist., Cent. I., Part. II., Ch. 4.</i></p> - -<p><span class="smcap">Neander</span> says: “In respect to the form -of baptism, it was in conformity to the original -<span class="pagenum" id="p97">[p. 97]</span> -institution, and the original import of -the symbol, performed by <i>immersion,</i> as a -sign of entire baptism into the Holy Spirit, -of being entirely penetrated with the same.” -<i>Ch. Hist., Vol. I., p. 310.</i> Also, <i>Plant. and -Train., Vol. I., p. 222.</i></p> - -<p><span class="smcap">Schaff</span> says: “Finally, so far as it respects -the mode and manner of outward -baptizing, there can be no doubt that <i>immersion,</i> -and not sprinkling was the original -normal form.” <i>Hist. Christ. Ch., p. 488.</i></p> - -<p><span class="smcap">Pressensé</span> says: “Baptism, which was the -sign of admission into the church, was administered -by <i>immersion.</i> The convert was -plunged beneath the water, and as he rose -from it he received the laying on of hands.” -<i>Early Years of Christianity, p. 374.</i></p> - -<p><span class="smcap">Kurtz</span> says: “Baptism took place by a -complete <i>immersion.</i>” <i>Church History, p. 41.</i></p> - -<p><span class="smcap">Kraus</span> says: “Baptism was performed -by <i>immersion</i> in the name of the Trinity.” -<i>Church History, p. 56. 1882.</i></p> - -<p><span class="smcap">Ellicott</span> says: “Jewish ablutions arrived -at a ceremonial purity in the Levitical sense, -and had nothing in common with the figurative -act which portrayed through <i>immersion</i> -<span class="pagenum" id="p98">[p. 98]</span> -the complete disappearance of the old nature, -and by the <i>emerging</i> again, the beginning of -a totally new life.” <i>Life of Christ, p. 110.</i></p> - -<p class="cgap"><span class="smcap">for thirteen centuries</span></p> - -<p>It is proved that not only was immersion -practiced for baptism by Christ and -His Apostles, but that for many ages after -nothing else was known as baptism: and -that for <i>thirteen hundred years</i> it was the -common and prevailing form over the whole -Christian world, with only exceptional departures, -hereafter to be noticed. And that -though the Latin or Roman Church did -finally adopt sprinkling, claiming the right -to change ordinances, the Greek and all -the Oriental churches retained dipping, as -they do to this day.</p> - -<p><span class="smcap">Doctor Stackhouse</span> says: “Several authors -have shown and proved that this manner -of <i>immersion</i> continued, as much as -possible, to be used for <i>thirteen hundred -years</i> after Christ.” <i>Hist. Bible, B. 8, Ch. 1.</i></p> - -<p><span class="smcap">Bishop Bossuet</span> says: “We are able to -make it appear, by the acts of councils and -by ancient rituals, that for <i>thirteen hundred -years</i> baptism was thus administered [by -<span class="pagenum" id="p99">[p. 99]</span> -immersion] throughout the whole church, -as far as possible.” <i>Cited, Stennet ad -Russen, p. 176.</i></p> - -<p><span class="smcap">Hagenbach</span> says: “From the <i>thirteenth -century</i> sprinkling came into more general -use in the West. The Greek Church, however, -and the church of Milan still retained -the practice of <i>immersion.</i>” <i>Hist. Doct. -Vol. II., p. 84, note 1.</i></p> - -<p><span class="smcap">Van Oosterzee</span> says: “This <i>sprinkling,</i> -which appears to have first come generally -into use in the <i>thirteenth century</i> in place of -the entire <i>immersion</i> of the body, in imitation -of the previous baptism of the sick, -has certainly the imperfection that the symbolical -character of the act is expressed by -it much less conspicuously than by complete -immersion and burial under the water.” -<i>Christ. Dogmat., Vol. II., p. 749.</i></p> - -<p><span class="smcap">Coleman</span> says: “The practice of immersion -continued even until the <i>thirteenth or -fourteenth</i> century. Indeed, it has never -been formally abandoned.” <i>Anc. Christ. -Exemp., Ch. 19, Sec. 12.</i></p> - -<p>To the same effect is the testimony of -Doctors Brenner, Von Cölln, Winer, Augusti, -Bingham, and others.</p> - -<p class="cgap"><span class="pagenum" id="p100">[p. 100]</span> -<span class="smcap">as to the greek church</span></p> - -<p>It is a notable fact and worthy of record -in this discussion, that the Greek Church -has always retained immersion in baptism. -This church extends over Greece, Russia, -Arabia, Palestine, Abyssinia, Siberia, and -other Oriental countries. Like the Latin -Church, it has corrupted the primitive purity -of Gospel doctrine and practice with many -absurd glosses and superstitious rites. It -practices infant baptism, yet it is by <i>dipping,</i> -even in the severe climate of Siberia; -and it uses <i>trine</i> immersion, or dipping the -candidate three times, one to each of the -names in the sacred Trinity. But in all its -branches immersion is retained.</p> - -<p><span class="smcap">The Edinburgh Encyclopedia</span> says: -“The Greek Church, as well as the Schismatics -in the East, retained the custom of -<i>immersing</i> the whole body; but the Western -Church adopted, in the <i>thirteenth century,</i> -the mode of sprinkling, which has been -continued by the Protestants, Baptists only -excepted.” <i>Ency. Edin., Art. Baptism.</i></p> - -<p>These statements are fully confirmed by -Stourdza, Ricaut, Deylingius, Buddeus, -Wall, King, Broughton, Stanley, Coleman -<span class="pagenum" id="p101">[p. 101]</span> -and others, who have written on the state -and history of the Greek Church.</p> - -<p class="cgap"><span class="smcap">the design of baptism</span></p> - -<p>What was baptism intended to represent? -As a religious rite it meant something, had -some symbolic force, and represented some -moral or spiritual fact or truth. Its meaning -was clearly this: to show forth the -death, burial, and resurrection of Christ, -who died for our sins, and rose again for -our justification. And every believer who -receives this ordinance, professes thereby to -have faith in the merits of Christ’s death -as the ground of his own hope of Salvation; -to have fellowship also with His sufferings, -and makes a declaration of his own death -to sin, and rising to a new life in Christ. -It also typifies the washing of regeneration; -it further declares the candidate’s hope of a -resurrection from the dead, even as Christ, -into the likeness of whose death he is -buried, was raised up by the glory of the -Father. Chiefly <i>death, burial,</i> and <i>resurrection:</i> -the great facts of redemptive grace -are by it set forth. Immersion in baptism -does teach all this, and immersion alone can -teach it. Careful students of the New -<span class="pagenum" id="p102">[p. 102]</span> -Testament have clearly seen this, and very -generally confessed it, whatever may have -been their practice.</p> - -<p><span class="smcap">Bishop Newton</span> says: “Baptism was -usually performed by <i>immersion,</i> or dipping -the whole body under water, to represent -the death, burial, and resurrection of Christ, -and thereby signify the person’s own dying -to sin, the destruction of its power, and his -resurrection to a new life.” <i>Pract. Expos. -Cate., p. 297.</i></p> - -<p>Bloomfield, Barnes, Schaff, Poole, Hammond, -Barrows, Baxter, MacKnight, Olshausen, -Grotius, Saurin, Buddeus, Pictetus, -Frankius, Wall, Towerson, Adam Clark, -Tyndale, and others, bear similar testimony -as to the design of the ordinance, and how -it is answered in immersion only.</p> - -<p class="cgap"><span class="smcap">a sufficiency of water</span></p> - -<p>There have been found persons so ignorant, -or so weak, or so perverse in their -opposition to immersion, as to assert that -the Jordan was a small stream, so nearly -dry in the summer, that it had not sufficient -depth of water for the immersion of the -multitudes of the disciples of John and of -<span class="pagenum" id="p103">[p. 103]</span> -Jesus said to have been baptized in it; and -also that Jerusalem had no sufficient accommodation -for the immersion of the thousands -of converts at the Pentecost, and on -subsequent occasions. People are becoming -more intelligent, and more candid, and it is -possible that such puerile objections are no -more heard. But it may be well to give -passing notice to the facts.</p> - -<p><span class="smcap">Dr. Edward Robinson,</span> at that time -professor in the Union Theological Seminary, -New York City, in 1840, made a -careful survey of Palestine, including the -Jordan valley and river. His published -statements corroborate those of others previously -made, as to the abundant supply of -water, both in the Jordan, and in the city -of Jerusalem. He cites the published -statements of earlier explorers, whose works -are known to the reading public: Seetzen, -who visited that country in 1806; Burkhardt, -who explored it in 1812; Irby and -Mangles, in 1818; and Buckingham, who -traveled through it about the same time. -See <i>Robinson’s Bib. Researches, Vol. II., -Sec. 10, pp. 257-267.</i></p> - -<p><span class="smcap">Lieutenant Lynch,</span> of the United -States Navy, was, in 1848, sent out by our -<span class="pagenum" id="p104">[p. 104]</span> -government in charge of an expedition to -explore the river Jordan and the Dead Sea. -Doctor Thomson, for a quarter of a century -missionary in Syria and Palestine, -traversed the land in 1857, and Dean -Stanley in 1853, and others more recently. -For a complete refutation of such puerile -objections as those above mentioned, and a -confirmation of Baptist claims, see the following -works: Robinson’s “Biblical Researches,” -Vol. II, Sec. 10, pp. 257-267; -Lynch’s “Dead Sea Expedition,” Ch. 10 and -11; Thomson’s “The Land and the Book,” -Vol. II., pp. 445-6; Stanley’s “Syria and -Palestine,” Ch. 7, pp. 306-7; Barclay’s -“The City of the Great Kings,” ch. 10; and -other citations in “Baptist Church Directory.”</p> - -<p class="cgap"><span class="smcap">the rise of sprinkling</span></p> - -<p>The question will naturally arise and very -properly, When did sprinkling for baptism -first come into use? And how came it to -pass, that a human device superseded and -took the place of a Divine institution? These -questions are fully and satisfactorily answered -by Pedobaptist scholars themselves, -whose testimony we accept as a justification -of Baptist views.</p> - -<p><span class="pagenum" id="p105">[p. 105]</span> -For <i>two hundred and fifty years</i> after -Christ we have no evidence of any departure -from the primitive practice of immersion. -At length the idea came to prevail -that baptism possessed saving virtue, and -had power to purify and sanctify the soul, -making its salvation more secure. It was -consequently thought unsafe to die unbaptized. -Here was the germ of the pernicious -dogma of “baptismal regeneration,” the -foundation alike of infant baptism and of -sprinkling instead of immersion.</p> - -<p>The first authenticated instance of <i>sprinkling</i> -occurred about the middle of the third -century, or <span class="smcap">a. d.</span> 250. This was the case -of Novatian. The historian Eusebius gives -this case, and Doctor Wall in his laborious -researches could find no earlier instance; -good evidence that no earlier existed. -Novatian was dangerously sick, and believing -himself about to die, was anxious to be -baptized. The case seemed urgent, and as -he was thought to be too feeble to be -<i>immersed,</i> a substitute was resorted to; -water was poured profusely over him as he -lay in bed, so as to resemble as much as -possible a submersion. The word used to -describe this action (<span lang="la">perichutheis, purfusus</span>) -has usually been rendered <i>besprinkle;</i> it -<span class="pagenum" id="p106">[p. 106]</span> -rather means to pour profusely over and -about one. This it was thought might answer -the purpose in such an emergency.</p> - -<p>From this time onward pouring and sprinkling -were resorted to at times of extreme -illness, or feebleness, where persons could -not leave their beds, and hence was termed -<i>clinic</i> baptism, from <span lang="la">clina,</span> a couch. But it -was always regarded as a substitute for baptism, -rather than baptism itself; and its -validity was doubted. Novatian himself -having recovered from his sickness, was -objected to when his friends proposed to -make him bishop, because, it was said, he -had never been properly baptized. It was -not, however, until the seventeenth century -that sprinkling became common in Europe, -in France first, and then extending through -those countries over which the pope held -sway. At length, accepted by Calvin and -the Genevan Church, it extended into Scotland, -by John Knox, and other Scotch -refugees, who had found in Geneva a shelter -from the persecution to which they had -been exposed in their native country; then -into England: and in 1643 it was adopted -as the exclusive mode of baptism by a -majority of one of the Westminster Assembly -of Divines, and sanctioned by Parliament -<span class="pagenum" id="p107">[p. 107]</span> -the next year. All of which is -verified by Eusebius, Valesius, Wall, Salmasius, -Venema, Taylor, Towerson, Grotius, -“Ency. Brit.,” “Edin. Ency.,” and other -reliable historical -<span class="wsnw">authorities.<a id="ch10_fna1"></a><a class="fnanchor" href="#ch10_fn1">[1]</a></span></p> - -<div class="footnotes"><h4 class="tdc">FOOTNOTES:</h4> -<div class="footnote" id="ch10_fn1"><p><a href="#ch10_fna1"><span class="label">[1]</span></a> -For more numerous citations on this subject, see the “Star -Book on Christian Baptism,” and “The Baptist Church Directory.”</p></div> -</div> - -<hr /> - -<p> <span class="pagenum" id="p108">[p. 108]</span></p> -<h3 class="tdc" id="ch11">CHAPTER XI</h3> - -<p class="tdc"><span class="smcap">the lord’s supper</span></p> - -<p>The Lord’s Supper, called also the -“Eucharist,” and the “Communion,” is -the most sacred act of Christian worship, -and the highest expression of the mysteries -of our holy religion. It is a service in -which bread and wine—the <i>loaf</i> and the <i>cup</i>—are -used to represent the body and the -blood of Christ, the Lamb of God, slain for -us. The bread is <i>broken,</i> distributed, and -eaten; the wine is <i>poured,</i> distributed, and -drunk by the members of the assembled -church, to show the sacrifice of Christ, His -body broken, and His blood shed for their -redemption; and that by His death they -have life. Being begotten of God through -the operation of the Spirit, their new life is -sustained and nourished by mystically feeding -on Him who is the Bread of God, which -came down from heaven to give life to the -world. He said: “This do in remembrance -of Me.” “As oft as ye eat this bread -<span class="pagenum" id="p109">[p. 109]</span> -and drink this cup, ye proclaim the Lord’s -death, till He come.” “Except ye eat the -flesh of the Son of man, and drink His blood, -ye have no life in you.” “Whoso eateth -My flesh and drinketh My blood hath -eternal life.” “He that eateth My flesh, -and drinketh My blood, dwelleth in Me, -and I in him.” It is a Divine reality, though -a sublime mystery.</p> - -<p class="cgap"><span class="smcap">open and close communion</span></p> - -<p>The controversy between Baptists and -other denominations, so far as the Lord’s -Supper is concerned, has no reference to its -nature, the purpose for which it was instituted, -the manner of its administration, or -the effect of the elements on the participants. -It has reference simply to the proper <i>subjects</i> -for participation in the privilege. -Who may, and who may not properly and -of right come to the Lord’s Table? On -the question of what are the Scriptural -qualifications of participants, Baptist and -Pedobaptists differ—differ not as to the -general rule to be applied, but as to its particular -application. And this particular -application leads to the controversy on -what is called <i>“close communion,”</i> as practiced -<span class="pagenum" id="p110">[p. 110]</span> -by Baptists, and to what is called -<i>“open communion,”</i> as practiced by Pedobaptists.</p> - -<p><i>What is open communion? Open,</i> free -or mixed communion is, strictly speaking, -that which allows any one who desires, and -believes himself qualified, to come to the -Lord’s Table, without any questions being -asked, or conditions imposed by the church -in which the ordinance is observed. But -ordinarily the term is applied to the practice -of the greater part of the Pedobaptist -churches, which hold that <i>sprinkling</i> -is lawful baptism, and invite, not all -persons, but members of all evangelical -churches, whatever be their view of -church order and ordinances; holding -them all as being baptized because they -have been sprinkled.</p> - -<p><i>What is close communion? Close,</i> strict, -or restricted communion is, properly speaking, -that which does not invite all indiscriminately -to the Lord’s Table, but restricts -the privilege to a particular class. -But ordinarily the term is applied to the -practice of Baptist churches, which invite -only baptized believers, walking in orderly -fellowship in their own churches. And by -baptized believers, they mean, of course, -<span class="pagenum" id="p111">[p. 111]</span> -immersed believers; not admitting sprinkling -to be baptism at all.</p> - -<p class="cgap"><span class="smcap">one and the same rule</span></p> - -<p><i>Observe further:</i> That Baptists and Pedobaptists -have one and the same rule in -theory as to the proper qualification for -participants, namely, they all hold that -baptism is a prerequisite. That unbaptized -persons have no legal right to the Lord’s -Supper, and cannot consistently be invited -to it. Pedobaptists would not invite unbaptized -persons to the Lord’s Table, however -good Christians, since such could not -become church-members, and the Supper is -for those within the church, not for the -outside world. For though there are a few -churches and a few pastors, who in their -extreme liberality might be disposed to invite -everybody to the sacred ordinance yet -such a course would be contrary to their -denominational standards, and opposed to -the usages of their churches generally.</p> - -<p><i>Further observe:</i> They all practice a restriction -since they restrict the privilege -to a particular class: namely, baptized believers, -walking in orderly church fellowship. -But Baptists and Pedobaptists differ -<span class="pagenum" id="p112">[p. 112]</span> -as to what constitutes <i>baptism,</i> the one rejecting, -and the other accepting the validity -of sprinkling. Thus Baptists’ custom -is more <i>“close,”</i> and Pedobaptists’ is more -<i>“open,”</i> by the difference between their -views of baptism; and by that difference -only. <i>Therefore,</i> it is manifest that the -question so called of “close” and “open” -communion is really not a question of -“communion” at all, but of what constitutes -Scriptural baptism. Let that be settled, -and the controversy as to the restriction -of the Lord’s Supper will cease.</p> - -<p class="cgap"><span class="smcap">the baptist position</span></p> - -<p>Baptists hold that there are <i>three</i> imperative -conditions precedent to the privileges -of the Lord’s Supper: 1. <i>Regeneration.</i> -No unconverted person can with propriety, -or of right, eat and drink at that -sacred feast, in commemoration of Christ’s -death. They must be persons dead to sin, -and alive to God; born again, through the -operation of the Spirit. 2. <i>Baptism.</i> Buried -with Christ in baptism on a profession -of faith in Him. No person, however good, -and however manifestly regenerate, is prepared -without baptism, according to the -<span class="pagenum" id="p113">[p. 113]</span> -Divine order, to receive the Supper. Without -baptism he cannot enter the fellowship -of the church, where the Supper alone is -to be enjoyed. 3. <i>An orderly walk is necessary.</i> -An upright and consistent Christian -walk, and godly conversation among the -saints, and before the world. For though -one may be truly regenerate, and properly -baptized, yet if he be a disorderly walker, -violating his covenant obligations, living in -sin, and bringing reproach on the Christian -profession, he has no right to sit at the -Lord’s Table.</p> - -<p>The ordinances are a sacred trust which -Christ has committed to the churches as -custodians, and which they are to watch -and guard from all profane intrusion, and -improper use, with the most sedulous -fidelity. Baptists believe that in order to -maintain the purity and spirituality of the -churches, it is necessary to maintain the -ordinances pure; and especially necessary -to restrict the Supper to regenerate and -godly persons, baptized on a profession of -their faith, into the fellowship of the saints. -To adopt any other rule, or to allow any -larger liberty, would break down the distinction -between the church and the world; -would bring in a carnal and unconverted -<span class="pagenum" id="p114">[p. 114]</span> -membership, and transfer the sacred mysteries -of the body and the blood of Christ -from the temple of God to the temple -of Belial. This would be disloyalty to -Christ.</p> - -<p>The Apostolic plan was as follows: Those -who <i>believed</i> and <i>gladly received the Word,</i> -were <i>baptized.</i> Then they were <i>added to -the church.</i> Then they continued steadfastly -in the <i>Apostles’ doctrine,</i> and fellowship, and -in <i>breaking of bread,</i> and in <i>prayer.</i></p> - -<p><i>Notice,</i> they were not baptized till they -had received the Word and believed. They -were not added to the church till they had -believed and been baptized. They did not -engage in the breaking of bread (that is, -the Supper,) till they had believed, been baptized, -and were added to the church. This -is the Divine order; and this is the order -which Baptists maintain and defend.</p> - -<p class="cgap"><span class="smcap">pedobaptist close communion</span></p> - -<p>It has already been shown that Pedobaptists -themselves practice a restricted or close -communion, limiting the privilege to baptized -(as they call them) members of evangelical -churches, and that their communion -is more liberal than that of the Baptists -<span class="pagenum" id="p115">[p. 115]</span> -only, and only by so much as their baptism -(so-called) is more liberal than that of -Baptists.</p> - -<p>But in some respects Pedobaptists practice -a “close communion,” restrictive in its conditions, -far beyond anything known to Baptists -whose illiberality they are accustomed -to magnify. They exclude a large class of -their own members from the Lord’s Table—namely, -<i>baptized children!</i> Baptists do not -deny the Lord’s Supper to their own members -in good standing. If children are suitable -subjects for baptism, it seems most -unreasonable and unjust to deny them the -Supper. If they can be benefited by one ordinance, -can they not be equally benefited by -the other? If they can receive the one on -the faith of sponsors, can they not receive the -other in the same way? Who has authorized -parents or ministers to give baptism to -unconverted and unconscious children, and -refuse them the Lord’s Supper? By denying -the Supper to baptized children, Pedobaptists -act contrary to the traditions of the -ancient churches, which they are accustomed -to cite with so much assurance, in defense of -infant baptism. Do they not know that -those ancient churches (not the primitive -churches) gave the Lord’s Supper to infants -<span class="pagenum" id="p116">[p. 116]</span> -for many centuries? And the Greek -Church, through all its branches, continues -still the same practice.</p> - -<p><span class="smcap">Doctor Coleman</span> says: “After the general -introduction of infant baptism, in the -<i>second and third centuries,</i> the sacrament -continued to be administered to all who had -been baptized, whether infants or adults. -The reason alleged by Cyprian and others for -this practice was, that age was no impediment. -Augustine strongly advocates the -practice. The custom continued for several -centuries. It is mentioned in the third -Council of Tours, <span class="smcap">a. d.</span> 813; and even the -Council of Trent, <span class="smcap">a. d.</span> 1545, only decreed -that it should not be considered essential to -salvation. It is still scrupulously observed -by the Greek Church.” <i>Anc. Christ. Exemp., -Ch. 22, Sec. 8; Bing., Orig., B. 15, Ch. 4, -Sec. 7. Many other writers bear the same -testimony.</i></p> - -<p class="cgap"><span class="smcap">the power of sympathy</span></p> - -<p>There is a small class of Baptists who are -at times inclined to desire, and it may be, to -seek a wider liberty at the Lord’s Table -than they find accorded in their own -churches. The one prevailing argument -with them is <i>sympathy.</i> To them it seems -<span class="pagenum" id="p117">[p. 117]</span> -kindly and fraternal to invite all who say -they love our common Lord and Saviour to -unite in commemorating His death in the -Supper. Even if they have not been baptized, -they themselves believe they have, and they -are good Christian people. “Why stand -upon a technicality?” they say. To such -the service is merely a sentimental service; -a kind of love feast to show Christian fellowship, -rather than an instituted commemoration -of their dying Lord. They -have neither Scripture, logic, expediency, -the scholarship, nor the concurrent practice -of Christendom, either past or present, to -sustain their position. But <i>sympathy</i> influences -them; yet sympathy should not control -conduct in matters of faith, or in acts -of conscience. It is a grave perversion -when affection for his disciples sways us -more than fidelity to our Lord. We should -not be so kind to <i>them</i> as to be untrue to -<i>Him.</i> Sincere Christians will honor those -who are loyal to Christ, even though they -differ in opinion.</p> - -<p class="cgap"><span class="smcap">three facts explained</span></p> - -<p>Baptists give the following reasons in justification -of their course in the following cases:</p> - -<p><span class="pagenum" id="p118">[p. 118]</span> -1. They do not invite Pedobaptists to the -Lord’s Supper with them, because such persons -are not baptized, as has been shown, -they being simply sprinkled. They may -be true converts, and have the spiritual -qualifications, but they are destitute of the -ceremonial qualification—baptism. The -“buried in baptism” comes before the -“breaking of bread.”</p> - -<p>2. They do not accept the invitation of -Pedobaptist churches to eat at the Lord’s -Table with them, for the same reason; they -are not baptized Christians. And while -the appreciate their Christian fellowship, -they could not accept their church fellowship, -and sit at the Lord’s Table with them, -without accepting their sprinkling and indorsing -their baptismal errors.</p> - -<p>3. They do not invite immersed members -of Pedobaptist churches to the Lord’s Supper -with them, because such persons, though -they may be truly regenerate and properly -baptized, are walking disorderly by remaining -in and giving countenance to churches -which hold and practice serious errors as to -both the ordinances. These churches use -sprinkling for baptism and administer the -ordinance to infants, both of which are unscriptural. -And yet such persons, by remaining -<span class="pagenum" id="p119">[p. 119]</span> -in them, encourage and support -these errors, instead of protesting against -them by leaving them. They insist on immersion -for themselves, and yet by a strange -inconsistency give their fellowship and influence -to perpetuate and sanction sprinkling -for others. This is inconsistent and disorderly -Christian walking; and, therefore, very -properly, Baptists decline to invite them to -the Lord’s Supper.</p> - -<p class="cgap"><span class="smcap">pedobaptist witnesses</span></p> - -<p>In further proof that the position of -Baptists as to the Lord’s Supper is correct and -Scriptural; that the difficulty lies with -baptism, and not with the Supper; and that -they must still continue to restrict the ordinance -to baptized believers, or else admit -that sprinkling is baptism, we cite the -concessions of distinguished Pedobaptist -scholars and Divines in evidence on our -side.</p> - -<p><span class="smcap">Justin Martyr,</span> one of the early Christian -Fathers, says of the Supper: “This -food is called by us the Eucharist, of which -it is not lawful for any one to partake but -such as believe the things taught by us -to be true, and have been baptized.” <i>Apol.</i> -<span class="pagenum" id="p120">[p. 120]</span> -<i>I, C. 65. 66. See Schaff’s Church Hist., Ch. -2. p. 516.</i></p> - -<p><span class="smcap">Mosheim,</span> in his Church History, says: -“Neither those doing penance, nor those not -yet baptized, were allowed to be present at -the celebration of this ordinance.” <i>Eccl. -Hist., Cent. 3, Part 2, Ch. 4, Sec. 3.</i></p> - -<p><span class="smcap">Neander,</span> the great church historian, -says: “At this celebration, as may be easily -concluded, no one could be present who -was not a member of the Christian Church, -and incorporated into it by the rite of baptism.” -<i>Ch. Hist., Vol. 1., 327. Boston, -1849.</i></p> - -<p><span class="smcap">Cave,</span> one of the ablest writers on Christian -antiquities, says the participants in the -primitive church were those “that had embraced -the doctrine of the Gospel, and had -been baptized into the faith of Christ. For, -looking upon the Lord’s Supper as the highest -and most solemn act of religion, they -thought they could never take care enough -in the dispensing of it.” <i>Prim. Christ., Part -I., Ch. 11, p. 333.</i></p> - -<p><span class="smcap">Bingham,</span> in his able work on the Antiquities -of the Christian Church, says of the -early Christians: “As soon as a man was -<span class="pagenum" id="p121">[p. 121]</span> -baptized he was communicated”—that is, -admitted to the communion. Baptism, -therefore, essentially preceded the Supper.—<i>Christ. -Antiq., B. 12, Ch. 4, Sec. 9, B. 15, -Ch. 3.</i></p> - -<p><span class="smcap">Doctor Wall,</span> who searched the records -of antiquity for facts illustrating the history -of the ordinances, says: “No church ever -gave the communion to any persons before -they were baptized. Among all the absurdities -that were ever held, none ever -maintained that any person should partake -of the communion before he was baptized.” -<i>Hist. Inf. Bap., Part II., Ch. 9.</i></p> - -<p><span class="smcap">Doctor Coleman</span> says of the early -churches: “None indeed but believers in -full communion with the church were permitted -to be present.” “But agreeably to all -the laws and customs of the church, baptism -constituted membership with the -church. All baptized persons were legitimately -numbered among the communicants -as members of the church.” <i>Anc. Christ. -Exemp., Ch. 21, Sec. 8.</i></p> - -<p><span class="smcap">Doctor Schaff</span> says: “The communion -was a regular part, and, in fact, the most -important and solemn part of the Sunday -worship, . . . in which none but full members -<span class="pagenum" id="p122">[p. 122]</span> -of the church could engage.” <i>Ch. Hist., -Vol. I., p. 392. New Work, 1871.</i></p> - -<p><span class="smcap">Doctor Doddridge</span> says: “It is certain that -so far as our knowledge of primitive antiquity -reaches, no unbaptized person received the -Lord’s Supper.” <i>Lectures, pp. 511, 512.</i></p> - -<p><span class="smcap">Doctor Dick</span> says: “An uncircumcised -man was not permitted to eat the Passover; -and an unbaptized man should not be permitted -to partake of the Eucharist.” <i>Theol., -Vol. II., p. 220.</i></p> - -<p><span class="smcap">Doctor Baxter</span> says: “What man dares -go in a way which hath neither precept nor -example to warrant it, from a way that -hath full current of both? Yet they that -will admit members into the visible church -without baptism do so.” <i>Plain Scripture -Proof, p. 24.</i></p> - -<p><span class="smcap">Doctor Dwight,</span> President of Yale College, -and author of “Systematic Theology,” -says: “It is an indispensable qualification for -this ordinance that the candidate for communion -be a member of the visible church in -full standing. By this, I intend that he -should be a man of piety; that he should -have made a public profession of religion, -and that he should have been baptized.” -<i>Syst. Theol., Ser. 160, B. 8, Ch. 4. Sec. 7.</i></p> - -<p><span class="pagenum" id="p123">[p. 123]</span> -<span class="smcap">Doctor Griffin,</span> one of the fathers of -New England Congregationalism, says: “I -agree with the advocates of close communion -on two points: 1. That baptism is the initiatory -ordinance which introduces us into the -visible church; of course, where there is no -baptism, there are no visible churches. -2. That we ought not to commune with those -who are not baptized, and of course not -church-members, even if we regard them as -Christians.” <i>Letter on Baptism, 1829, cited -by Curtis on Com., p. 125.</i></p> - -<p><span class="smcap">Doctor Hibbard,</span> a leading Methodist -scholar and Divine, says: “In one principle -Baptist and Pedobaptist churches agree. -They both agree in rejecting from communion -at the table of the Lord, and in denying -the rights of church fellowship to all who -have not been baptized.” And with admirable -frankness, he adds: “The charge of -<i>close communion</i> is no more applicable to -the Baptist than to us [Pedobaptists]; insomuch -as the question of church fellowship -with them is determined by as liberal principles -as it is with any other Protestant -churches, so far, I mean, as the present subject -is concerned—i.e., <i>it is determined by -valid baptism.</i>” <i>Hibbard on Christ. Bap., -P. II., p. 174.</i></p> - -<p><span class="pagenum" id="p124">[p. 124]</span> -<span class="smcap">Doctor Bullock,</span> another Methodist Divine, -says: “Close communion, as it is generally -termed, is the only logical and consistent -course for Baptist churches to pursue. -If their premises are right, their conclusion -is surely just as it should be.” And he commends -the firmness of Baptists in not inviting -to the communion those whom they -regard as unbaptized. He says: “They do -not feel willing to countenance such laxity -in Christian discipline. Let us honor -them for their steadfastness in maintaining -what they believe to be a Bible precept, -rather than criticize and censure because -they differ with us concerning the intent -and mode of Christian baptism, and believe -it to be an irrepealable condition of coming -to the Lord’s Table.” <i>What Christians -Believe.</i></p> - -<p><span class="smcap">The Independent,</span> one of the most -widely circulated, and perhaps the most influential -Pedobaptist paper in the country, in -an editorial, says: “Leading writers of all -denominations declare that converts must be -baptized before they can be invited to the -communion table. This is the position -generally taken. But Baptists regarding -sprinkling as a nullity—no baptism at all—look -upon Presbyterians, Methodists, and -<span class="pagenum" id="p125">[p. 125]</span> -others, as unbaptized persons.” “The -other churches cannot urge the Baptists to -become open communionists till they themselves -take the position that all who love -our Lord Jesus Christ, the unbaptized as -well as the baptized, may be invited to -the communion table.” <i>Editorial, July, -1879.</i></p> - -<p><span class="smcap">The Congregationalist,</span> the organ of -the New England Congregational Churches, -in an editorial, says: “Congregationalists -have uniformly, until here and there an exception -has arisen of late years, required -baptism and church-membership as the prerequisite -of a seat at the table of the Lord. -It is a part of the false ‘liberality’ which -now prevails in certain quarters, to welcome -everybody ‘who thinks he loves Christ’ to -commune in His body and blood. Such a -course is the first step in breaking down -that distinction between the church and the -world, which our Saviour emphasized; and -it seems to us it is an unwise and mistaken -act for which no Scriptural warrant exists.” -<i>Editorial, July 9, 1879.</i></p> - -<p><span class="smcap">The Observer,</span> of New York, the oldest -and leading Presbyterian journal of this -country, said: “It is not a want of charity -<span class="pagenum" id="p126">[p. 126]</span> -which compels the Baptist to restrict his -invitation. He has no hesitation in admitting -the personal piety of his unimmersed -brethren. Presbyterians do not invite the -unbaptized, however pious they may be. It -is not uncharitable. It is not bigotry on -the part of Baptists to confine their communion -to those whom they consider the -baptized.”</p> - -<p><span class="smcap">The Interior,</span> of Chicago, the organ of -Western Presbyterians, said: “The difference -between our Baptist brethren and ourselves -is an important difference. We agree -with them, however, in saying that unbaptized -persons should not partake of the -Lord’s Supper. Their view compels them -to think that we are not baptized, and shuts -them up to close communion. Close communion -is, in our judgment, a more defensible -position than open communion, which is -justified on the ground that baptism is not -a prerequisite to the Lord’s Supper. To -charge Baptists with bigotry because they -abide by the logical consequences of their -system is absurd.”</p> - -<p><span class="smcap">The Christian Advocate,</span> of New York, -the leading journal of American Methodists, -said: “The regular Baptist churches in the -<span class="pagenum" id="p127">[p. 127]</span> -United States may be considered today as -particularly a unit on <i>three points</i>—the non-use -of infant baptism, the immersion of -believers only upon a profession of faith, -and the administration of the holy communion -to such only as have been immersed -by ministers holding these views. In our -opinion the Baptist Church owes its amazing -prosperity largely to its adherence to these -views. In doctrine and government, and -in other respects, it is the same as Congregationalists. -In numbers, the regular -Baptists are more than six times as great as -the Congregationalists. It is not bigotry -to adhere to one’s convictions, provided -the spirit of Christian love prevails.”</p> - -<p><span class="smcap">The Episcopal Recorder</span> said: “The -close communion of the Baptist churches is -but the necessary sequence of the fundamental -idea out of which their existence -has grown. No Christian Church would -willingly receive to its communion even the -humblest and truest believer in Christ who -had not been baptized. With Baptists, immersion -only is baptism, and they therefore -of necessity exclude from the Lord’s Table -all who have not been immersed. It is an -essential part of the system—the legitimate -carrying out of the creed.”</p> - -<p><span class="pagenum" id="p128">[p. 128]</span> -<span class="smcap">Bishop Coxe,</span> of the Episcopal diocese of -Western New York, says: “The Baptists -hold that we have never been baptized, and -they must exclude us from their communion -table, if we were disposed to go there. Are -we offended? Do we call it illiberal? No; -we call it <i>principle,</i> and we respect it. To -say that we have never become members of -Christ by baptism seems severe, but it is a -conscientious adherence to duty, as they regard -it. I should be the bigot, and not -they, if I should ask them to violate their -discipline in this, or in any other particular.” -<i>On Christ. Unity, in “Church Union,” -July, 1891.</i></p> - -<hr /> - -<p> <span class="pagenum" id="p129">[p. 129]</span></p> -<h3 class="tdc" id="ch12">CHAPTER XII</h3> - -<p class="tdc"><span class="smcap">infant baptism</span></p> - -<p>One of the customs held and upheld by -Pedobaptist churches, which Baptists seriously -condemn, is infant baptism. It is -practiced by both Roman Catholics and -Protestants as a religious institution; and -though not held as sacredly, or practiced as -widely as formerly, it still prevails to a -wide extent throughout the Christian world. -And yet it was not instituted by Christ, nor -practiced by His Apostles, nor known in the -primitive churches, and has neither sanction -nor recognition in the Word of God. It is -for this reason that Baptists utterly reject -and condemn the custom, as not simply useless -and without authority, but as a most -pernicious and hurtful usage; that it is injurious -both to the child that receives it, -and to the church which allows it, can be -easily shown. Baptism before faith, and -without a profession it, contradicts and -<span class="pagenum" id="p130">[p. 130]</span> -does violence to all New Testament teaching.</p> - -<p class="cgap"><span class="smcap">not of scriptural authority</span></p> - -<p>Now, that infant baptism is not of Scriptural -authority, and was not known in the -first Christian ages, nearly all its advocates -and defenders have with considerable candor -admitted. Only a few of their historians -and scholars can be cited here.</p> - -<p><span class="smcap">Dr. William Wall,</span> a learned Divine -of the English Church, who wrote the “History -of Infant Baptism,” a work so able -that the clergy in convocation assembled -gave him a vote of thanks for his defense -of the custom, says: “Among all the persons -that are recorded as baptized by the -Apostles, there is no express mention of -any infants.” <i>Hist. Inf. Bap., Intro., pp. -1, 55.</i></p> - -<p><span class="smcap">Thomas Fuller,</span> the historian, says: -“We do freely confess there is neither express -precept nor precedent in the New -Testament for the Baptism of Infants.” -<i>Infants’ Advoc., pp. 71, 150.</i></p> - -<p><span class="smcap">Luther</span> says: “It cannot be proved by -the sacred Scriptures that infant baptism -was instituted by Christ, or begun by the -<span class="pagenum" id="p131">[p. 131]</span> -first Christians after the Apostles.” <i>Vanity -of Inf. Bap., Part II., p. 8.</i></p> - -<p><span class="smcap">Neander</span> says: “Baptism was administered -at first only to adults, as men were -accustomed to conceive of <i>baptism</i> and <i>faith</i> -as strictly connected. We have all reason -for not deriving infant baptism from Apostolic -institution.” <i>Ch. Hist., Vol. I., p. 311; -Plant. and Train., Vol. I., p. 222.</i></p> - -<p><span class="smcap">Professor Lange</span> says: “All attempts to -make out infant baptism from the New Testament -fail. It is totally opposed to the -spirit of the Apostolic age, and to the fundamental -principles of the New Testament.” -<i>Inf. Baptism, p. 101.</i></p> - -<p><span class="smcap">Professor Jacobi</span> says: “Infant baptism -was established neither by Christ, nor by -the Apostles.” <i>Art. Bap., Kitto’s Cycl. Bib. -Lit.</i></p> - -<p><span class="smcap">Doctor Hanna</span> says: “Scripture knows -nothing of the baptism of infants.” <i>North -Brit. Review, Aug., 1852.</i></p> - -<p><span class="smcap">Professor Hagenbach</span> says: “The passages -from Scripture cited in favor of infant -baptism as a usage of the primitive -church are doubtful and prove nothing.” -<i>Hist. Dict., pp. 190, 193.</i></p> - -<p>Bishop Burnett, Baxter, Goodwin, -<span class="pagenum" id="p132">[p. 132]</span> -Limborch, Celarius, Field, and many others -bear similar testimony.</p> - -<p class="cgap"><span class="smcap">when did it rise?</span></p> - -<p>Since the New Testament knows nothing -of infant baptism, and since it was neither -instituted by Christ, nor practiced by His -Apostles, what was its origin, and when did -it come into use?</p> - -<p><span class="smcap">Tertullian</span> is the first who mentions -the custom, and he opposes it. This was at -the close of the second century, or about -<span class="smcap">a. d.</span> 200. His opposition to it proves -two things: <i>First,</i> that it was in occasional use, -at least. <i>Second,</i> that it was of recent -origin, since had it been long used some -earlier record if it could be found. <i>Neander, -Ch. Hist., Vol. I., p. 311.</i></p> - -<p><span class="smcap">Bingham</span> could find no earlier allusion -to it than that of Tertullian, though he believed -it arose earlier. It must, therefore, -as is generally agreed, have had its origin -about the beginning of the <i>third century.</i></p> - -<p><span class="smcap">Curcellæus</span> says: “The baptism of infants -in the <i>two first</i> centuries after Christ -was altogether unknown; but in the <i>third</i> -and <i>fourth</i> was allowed by some few. In -the <i>fifth</i> and following ages it was generally -<span class="pagenum" id="p133">[p. 133]</span> -received.” <i>Inst. Christ. Religion, B. I., -Ch. 12.</i></p> - -<p><span class="smcap">Salmasius</span> says: “In the <i>first two</i> centuries -no one was baptized, except, being -instructed in the faith and acquainted with -the doctrines of Christ, he was able to profess -himself a believer.” <i>Hist. Bapt. Suicer. -Thesaur., Vol. II., p. 1136.</i></p> - -<p>Such testimony is conclusive, and quite -sufficient, though much more of a similar -character might be added.</p> - -<p><i>But observe:</i> That when the baptism of -children began, it was not that of unconscious -infants at all, as is now practiced, but, -as Bunsen declares, of “little growing children, -from six to ten years old.” And he -asserts that Tertullian “does not say one -word of new-born infants.” Cyprian, an -African bishop, at the close of the <i>third</i> century, -urged the baptism of infants proper, -because of the saving efficacy of the ordinance; -and he is called the inventor, or -father, of infant baptism. <i>Bunsen’s Hippol. -and His Age, Vol. III., pp. 192-5.</i></p> - -<p class="cgap"><span class="smcap">why did it rise?</span></p> - -<p>There is even less difficulty in tracing the -cause than in finding the origin of infant -<span class="pagenum" id="p134">[p. 134]</span> -baptism. It originated in a perversion of -Christian doctrine, and was itself the perversion -of a Christian ordinance.</p> - -<p>All students of ecclesiastical history know -that at an early period corruptions perverted -Christian faith and practice. Among -these, one of the earliest was that of an -undue efficacy attributed to baptism. Its -sanctity was so exalted that it was believed -to have power to wash away sins, and -cleanse the soul for heaven. By it the sick -were supposed to be prepared for death, -and salvation made more certain by its efficacy. -Anxious parents therefore desired -their dying children to be thus prepared—“washed -in the laver of regeneration,” as -it was termed—that they might be sure of -salvation. And here came in that pernicious -error of “baptismal regeneration,” which -gave rise to infant baptism, and which has -through all these ages clung with more or -less pertinacity to the clergy and laity of all -churches which have practiced it.</p> - -<p><span class="smcap">Salmasius</span> says: “An opinion prevailed -that no one could be saved without being -baptized; and for that reason the custom -arose of baptizing infants.” <i>Epist. Jus. -Pac. See Booth’s Pedo. Exam., Ch. III., -Sec. 3.</i></p> - -<p><span class="pagenum" id="p135">[p. 135]</span> -<span class="smcap">Venema</span> declares that “the ancients connected -a regenerating power with baptism.” -He cites Justin Martyr, Irenæus, Clemens, -Tertullian, and Cyprian as holding that -opinion. <i>Eccl. Hist., Vol. 4, p. 3., Secs. 2, -3, 4.</i></p> - -<p><span class="smcap">Chrysostom,</span> writing about <span class="smcap">a. d.</span> 398, as -cited by Suicerus, says, “It is impossible -without baptism to obtain the kingdom,” -and as cited by Wall he says: “If sudden -death seize us before we are baptized, -though we have a thousand good qualities, -there is nothing to be expected but hell.” -<i>Suicer., Thesaur. Eccl., Vol. I., p. 3.</i></p> - -<p><span class="smcap">Waddington,</span> in his Church History, -says, in reference to the <i>third</i> century: “A -belief was gaining ground among the converts -and was inculcated among the heathen, -that the act of baptism gave remission -of all sins committed previously.” <i>Hist. -of Church, Ch. II., p. 53.</i></p> - -<p><span class="smcap">Professor Fisher</span> says: “Very early baptism -was so far identified with regeneration -as to be designated by that term. This rite -was considered essential to salvation. A -virtue was believed to reside in the baptismal -water itself.” <i>Hist. Christ. Ch., p. -83.</i></p> - -<p><span class="pagenum" id="p136">[p. 136]</span> -Do its advocates and supporters hold -the same view now? Do parents and ministers -still believe that the baptism of unconscious -infants secures, or makes more sure, -their salvation? If not, why do they practice -it?</p> - -<p><span class="smcap">Professor Lange’s</span> words are weighty, -and should be carefully pondered by Protestant -defenders of this Papal emanation. He -says: “Would the Protestant Church fulfill -and attain to its final destiny, the baptism -of new-born children must of necessity be -abolished. It has sunk down to a mere formality, -without any meaning for the child.” -<i>History of Protestantism, p. 34.</i></p> - -<p>Many good people, familiar with infant -baptism and surrounded by its influences, -have naturally learned to reverence it as of -Divine appointment, and some of them -really believe it is taught or sanctioned by -the New Testament. But Baptists are right -in rejecting it as something utterly without -foundation in the Word of God.</p> - -<p class="cgap"><span class="smcap">household baptisms</span></p> - -<p>Much stress is laid by some of the advocates -of infant baptism on that fact that in -<span class="pagenum" id="p137">[p. 137]</span> -the Acts of the Apostles several cases of -household baptism are mentioned. And it -is asked with an air of assurance: “If entire -households were baptized, must there -not have been children among them? And -were they not baptized also?” To this it -is sufficient to reply, that nothing is said of -children, and we have no right to put into -the Scriptures what we do not find in them. -All inference that such households contained -infants, and that such infants were baptized, -is the purest fiction in the world. If Christian -institutions could be built on so slight a -foundation as that, we could bring in all -the mummeries of the Greek or the Roman -Church, and all the ceremonies of the Mosaic -ritual.</p> - -<p>One thing is certain: If in those households -any children were baptized, they were -old enough to receive the Gospel and to believe -on Christ, and were thus suitable subjects -for the ordinance, and for church fellowship. -For it is said, <i>“They believed, and gladly -received the Word.”</i> There are thousands -of Baptist churches into whose fellowship -whole households have been baptized—parents -and children and perhaps others -connected with them. But all were old -enough to <i>believe</i> and to make <i>profession</i> of -<span class="pagenum" id="p138">[p. 138]</span> -their faith. So evidently it was in these -households.</p> - -<p>The more prominent of these households -are that of Lydia, mentioned in Acts 16; -that of the Philippian jailer, mentioned also -in Acts 16; and that of Stephanas, mentioned -in 1 Corinthians 1. Now note what a -few distinguished Pedobaptist scholars say -on these cases.</p> - -<p><span class="smcap">Doctor Neander</span> says: “We cannot -prove that the Apostles ordained infant baptism; -from those places where the baptism -of a whole family is mentioned, we can draw -no such conclusion.” <i>Planting and Training, -p. 162, N. Y. Ed., 1865.</i></p> - -<p><span class="smcap">Professor Jacobi</span> says: “In none of -these instances has it been proved that there -were little children among them.” <i>Kitto’s -Bib. Cyc., Art. Bap.</i></p> - -<p><span class="smcap">Doctor Meyer</span> says: “That the baptism -of children was not in use at that time appears -evident from 1 Cor. <span class="wsnw">7:14.</span>” <i>Comment. -on Acts <span class="wsnw">16:15.</span></i></p> - -<p><span class="smcap">Doctor De Wette</span> says: “This passage -has been adduced in proof of the apostolical -authority of infant baptism: but there is -no proof here that any except adults were -baptized.” <i>Com. New Test., Acts <span class="wsnw">16:15.</span></i></p> - -<p><span class="pagenum" id="p139">[p. 139]</span> -<span class="smcap">Doctor Olshausen</span> says: “There is altogether -wanting any conclusive proof-text -for the baptism of infants in the age of the -apostles.” <i>Com. on Acts <span class="wsnw">16:15.</span></i></p> - -<p><span class="smcap">Bishop Bloomfield</span> says of the jailer: -“It is taken for granted that his family became -Christians as well as himself.” <i>Com. -on Acts <span class="wsnw">16:15.</span></i></p> - -<p>Calvin, Doddridge, Henry, and other -commentators declare that in this case the -household all believed, and therefore were -baptized and did rejoice. MacKnight considers -the case of the household of Stephanas -as giving no countenance to the baptism of -infants. And with him agree Guise, Hammond, -Doddridge, and others.</p> - -<p>As to the argument used by some, that -baptism came in the place of circumcision, -it is too weak and puerile, too far-fetched -and destitute of reason, to claim the serious -regard of intelligent and candid minds.</p> - -<hr /> - -<p> <span class="pagenum" id="p140">[p. 140]</span></p> -<h3 class="tdc" id="ch13">CHAPTER XIII</h3> - -<p class="tdc"><span class="smcap">church government</span></p> - -<p>A Christian church is a society with a -corporate life, organized on some definite -plan, adapted to some definite purpose, which -it proposes to accomplish. It has, therefore, -its officers and ordinances, its laws and regulations, -fitted to administer its government -and carry out its purposes. The question -then arises, What is the true and proper -form of church organization and government? -We do not care to inquire as to the -various and contradictory forms, as we see -them about us in the different denominations, -but what was the organic form and -government of the first churches, planted -by and molded under the hands of Christ’s -inspired Apostles.</p> - -<p>There are <i>three</i> special and widely different -forms of church government which have -gained prevalence in Christian communities -during past age, and which are still maintained -with varied success, each of which -<span class="pagenum" id="p141">[p. 141]</span> -claims to have been the original primitive -form:</p> - -<p>1. The <i>prelatical,</i> in which the governing -power resides in prelates, or diocesan -bishops, and the higher clergy; as in the -Roman, Greek, English, and most Oriental -churches.</p> - -<p>2. The <i>presbyterian,</i> in which the governing -power resides in assemblies, synods, -presbyteries, and sessions; as in the Scottish -Kirk, the Lutheran, and the various Presbyterian -churches.</p> - -<p>3. The <i>independent,</i> in which the body -is self-governing, each single and local -church administering its own government -by the voice of the majority of its members; -as among Baptists, Congregationalists, -Independents, and some other bodies.</p> - -<p>Now which of these modes of church -life and administration is taught in the New -Testament, if either? or which best accords -with the constitution and government of the -Apostolic churches?</p> - -<p>Baptists hold that each separate, local -church is an independent body, governing -itself according to the laws of Christ, as -found in the New Testament; that each -<span class="pagenum" id="p142">[p. 142]</span> -such church is independent of all other -churches, and of all other persons, so far as -administration is concerned, owing comity -and fellowship to all, but allegiance and -submission to none. The government is -administered by the body of the members, -where no one possesses a preeminence of -authority, but each enjoys an equality of -rights, and in which, in matters of opinion, -the majority decides.</p> - -<p>That this style of church structure is -according to the New Testament appears -evident from a study of the sacred records -themselves. The Apostles treated the -churches as independent bodies. Their -epistles were addressed to the churches -as such; they reported their doings to -them; enjoined upon them the duty of -discipline; exhorted, instructed, and reproved -them as independent and responsible -bodies. They recognized the right of the -churches to elect their own teachers and -officers, a primary and fundamental right, -which, when conceded supposes all other -rights and powers necessary to a self-governing -community acting under Divinely -given laws.</p> - -<p><span class="smcap">Neander,</span> the distinguished historian, says -of the first age: “The churches were taught -<span class="pagenum" id="p143">[p. 143]</span> -to govern themselves.” “The brethren -chose their own officers from among themselves.” -“In respect to the election of -church officers, the ancient principle was -still adhered to: that the consent of the -community was necessary to the validity of -every such election, and each one was at -liberty to offer reasons against it.” <i>Introd. -Coleman’s Prim. Christ’y, p. 19; Ch. -Hist., Vol. I., p. 199; Plant. and Train., -p. 156.</i></p> - -<p><span class="smcap">Mosheim</span> says of the first century: “In -those primitive times, each Christian Church -was composed of the <i>people,</i> the presiding -<i>officers,</i> and the assistants, or <i>deacons.</i> -These must be the component parts of every -society. The principal voice was that of the -<i>people,</i> or of the whole body of Christians.” -“The assembled people, therefore, elected -their own rulers and teachers.” Of the -second century, he adds: “One president, -or bishop, presides over each church. He -was created by the common suffrages of the -people.” “During a great part of this century, -all the churches continued to be, as at -first, <i>independent</i> of each other. Each -church was a kind of small, independent republic, -governing itself by its own laws, -enacted, or at least sanctioned, by the people.” -<span class="pagenum" id="p144">[p. 144]</span> -<i>Eccl. Hist., Cent. 1, Part 1, Ch. 2, Sec. -5, 6; Cent. 2, Ch. 2, Sec. 1, 2.</i></p> - -<p><span class="smcap">Coleman</span> says: “These churches, wherever -formed, became separate and independent -bodies, competent to appoint their own -officers and administer their own government -without reference or subordination to -any control, authority or foreign power. -No fact connected with the history of the -primitive church is more fully established -or more generally conceded.” <i>Prim. Christ. -Exemp., Ch. 4, Sec. 4, p. 95.</i></p> - -<p>Archbishop Whately, Doctor Barrow, -Doctor Burton, Doctor Waddington—all of -them Church of England Divines—fully -agree with this testimony, and confirm the -evidence cited:</p> - -<p><span class="smcap">Geiseler,</span> the historian, says, concerning -early changes: “Country churches, which -had grown up around some city, seem, with -their bishops, to have been usually, in a -certain degree, under the authority of the -mother church. With this exception, all the -churches were alike independent, though -some were especially held in honor, on such -grounds as their Apostolic origin, or the importance -of the city in which they were -situated.” <i>Ch. Hist., Period 1, Div. 1, Ch. 3, Sec. 52.</i></p> - -<p><span class="pagenum" id="p145">[p. 145]</span> -Further discussion on this subject is not -needed. The point is proved, and the independent -form of church government is manifestly -primitive and apostolic, as advocated -and practiced by Baptists.</p> - -<hr /> - -<p> <span class="pagenum" id="p146">[p. 146]</span></p> -<h3 class="tdc" id="ch14">CHAPTER XIV</h3> - -<p class="tdc"><span class="smcap">church officers</span></p> - -<p>How many, and what are the Scriptural -officers of a Christian church? For a -church, being a society, must have not only -laws, but officers to execute them. How -many orders are there in the ministry? -These are questions which have at times -greatly divided the Christian world.</p> - -<p>Baptists assert that the officers of a church -are <i>two,</i>—and of right, can be no more,—<i>pastor</i> -and <i>deacons.</i> In this opinion agree -some other denominations, while the various -Episcopal sects insist that there should be -three sets—<i>deacons, priests,</i> and <i>bishops,</i> to -which the Church of England adds archbishops. -Others add to this number indefinitely; -and the Romish Church carries -the list up to ten or twelve, ending with the -pope. Now it is not so much what this -church preaches or practices, but on what -basis were the primitive churches—the -churches of inspiration—organized. Our -<span class="pagenum" id="p147">[p. 147]</span> -Lord did not live to shape, and model, and -put in order all things for the full equipment -of His people, that they might be -thoroughly furnished unto all good works, -but He did give to His Apostles a spirit of -wisdom by which they should be able to do -all this, and carry out His plans, in the organization -of His kingdom after He had left -them. We assume that the first churches -were organized on the Divine plan, and seek -to ascertain what that plan was.</p> - -<p>In the New Testament, the words <i>bishop, -presbyter, elder,</i> are used to designate church -officers. They all, however, designate the -same office, and therefore officially mean -the same thing; indeed, they are not infrequently -applied to the same individual. -The bishop—called also the presbyter, or elder—was -the <i>pastor,</i> or overseer of the spiritual -flock, watching, guiding, and feeding it, -as the shepherd does his sheep. The <i>deacons</i> -were chosen to attend to the temporal interests -of the church, as appears by the election -of the seven, recorded in the sixth chapter -of Acts. This was done in order that the -Apostles might be free from the temporal -cares, and thus able to give their attention -more exclusively to the spiritual welfare of -the people. The word <i>deacon</i> means a <i>minister,</i> -<span class="pagenum" id="p148">[p. 148]</span> -a <i>servant.</i> It is sometimes applied to -the Apostles, and even to Christ himself, in -the general sense as one who “came, not to -be ministered unto, but to minister, and to -give His life a ransom for many.” Some of -the first deacons were also efficient preachers -of the Gospel, but their work as deacons -pertained to other services in the churches. -While, therefore, the deacon is a church -officer, his office does not constitute an order -in the ministry at all, its functions belonging -to temporal concerns, and not to a spiritual -service. The service usually performed -by clerks, trustees, and the like, it may be -presumed, so far as such service was needed -in the first churches, was devolved on the -deacons.</p> - -<p>Pastors, by whatever name they may -have been known, had the same service, -and were of the same grade, dignity, and -authority. In the first churches there were -no high orders of clergy placed over lower -grades, and over the churches ruling with -superior authority. All were equals among -equals, and all equally ministered to the -churches. If in the same church there -might chance to be several to whom the -titles <i>bishop, presbyter,</i> or <i>elder</i> were applied, -they were all of equal rank or authority, -<span class="pagenum" id="p149">[p. 149]</span> -though one might be selected to serve as -the pastor of the church, and devote himself -to its local interests; while the others -might give themselves to more general missionary -work.</p> - -<p><span class="smcap">Neander</span> says: “The word <i>presbyter,</i> or -<i>elder,</i> indicates rather the dignity of the -office, since presbyters among the Jews were -usually aged and venerable; while <i>bishop,</i> -or <span lang="grc-Latn">episcopos,</span> designated the nature of their -work as overseers, or pastors of the -churches. The former title was used by -Jewish Christians as a name familiar in the -synagogue; while the latter was chiefly used -by the Greek and other Gentile converts, as -more familiar and expressive to them.” -“They were not designed to exercise absolute -authority, but to act as presiding officers -and guides of an ecclesiastical republic: to -conduct all things, with the cooperation of -the communities, as their ministers and not -as their masters.” <i>Introd. to Cole., Prim. -Ch., p. 20; Ch. Hist., Vol. 1., p. 184; Plant. -and Train., p. 147.</i></p> - -<p><span class="smcap">Mosheim</span> says: “The rulers of the -churches were denominated sometimes <i>presbyters,</i> -or <i>elders,</i> a designation borrowed -from the Jews, and indicative rather of the -<span class="pagenum" id="p150">[p. 150]</span> -wisdom than the age of the persons, and -sometimes also <i>bishops:</i> for it is most manifest -that both terms are promiscuously used -in the New Testament of one and the same -class of persons.” “In these primitive -times, each Christian church was composed -of the <i>people,</i> the presiding <i>officers,</i> and the -assistants, or <i>deacons.</i> These must be the -components of every society.” <i>Eccl. Hist., -Cent 1., p. 2; Ch. 2, Secs. 5, 8.</i></p> - -<p><span class="smcap">Gieseler</span> asserts: “The new churches -everywhere formed themselves on the model -of the mother church at Jerusalem. At the -head of each were the <i>elders</i> (<i>presbyter, -bishop</i>), all officially of equal rank, though -in several instances a peculiar authority -seems to have been conceded to some one -individual from personal considerations.” -<i>Ch. Hist., Part 1, Div. 1, Ch. 2, Sec. 29.</i></p> - -<p><span class="smcap">Waddington</span> declares: “It is also true -that in the earliest government of the first -Christian society,—that of Jerusalem,—not -the <i>elders</i> only, but the ‘whole church,’ -were associated with the Apostles; and it is -even certain that the terms <i>bishop</i> and <i>elder,</i> -or <i>presbyter,</i> were in the first instance and -for a short period, sometimes used synonymously, -and indiscriminately applied to the -<span class="pagenum" id="p151">[p. 151]</span> -same order in the ministry.” <i>Hist. Christ. -Church, Ch. 2, Sec. 2.</i></p> - -<p><span class="smcap">Archbishop Usher</span> says that “<i>bishop</i> -and <i>presbyter</i> differed only in degree, and -not in order.” See <i>Cole., Anc. Christ. -Exemp., Ch. 8, Sec. 6.</i></p> - -<p><span class="smcap">Bishop Burnett</span> says: “As for the -notion of distinct offices of <i>bishop</i> and <i>presbyter,</i> -I confess it is not so clear to me.” -<i>Vindic. Ch. of Sects, p. 366.</i></p> - -<p><span class="smcap">Doctor Coleman</span> says: “It is generally -admitted by Episcopal writers on this subject, -that in the New Testament, and in the -earliest ecclesiastical writings, the terms -<i>bishops</i> and <i>presbyters,</i> or elders, are synonymous, -and denote one and the same -office.” “The office of <i>presbyter</i> was undeniably -identical with that of <i>bishop,</i> as has -been shown above.” “Only <i>two orders</i> of -officers are known in the church until the -close of the second century. Those of the -first are styled either <i>bishops</i> or <i>presbyters;</i> -of the second, <i>deacons.</i>” <i>Anc. Christ. Exemp., -Ch. 8, Sec. 6; Ch. 6, Sec. 5.</i></p> - -<p>This author cites many of the early Christian -Fathers who bore the same testimony, -among whom are Clement of Rome, Polycarp, -Justin Martyr, Irenæus, Jerome, -<span class="pagenum" id="p152">[p. 152]</span> -Chrysostom, Theodoret, and others. Many -prelatical writers, besides these above -quoted, frankly admit the same facts.</p> - -<p>The Apostle Paul, it is stated (Acts <span class="wsnw">20:17,</span> 18), -called together the <i>elders</i> (<i>presbyters</i>) -of the Ephesian Church. But in verse -28 he calls these officers <i>overseers</i> (<span lang="grc-Latn">episcopos</span>). -Here the terms <span lang="grc-Latn">presbuteros</span> and -<span lang="grc-Latn">episcopos</span> were certainly used interchangeably.</p> - -<p>Paul and Timothy, in their address to the -Philippian Christians, specify three classes -as evidently constituting the entire body of -disciples. They say, “To all the <i>saints</i> in -Christ Jesus, which are at Philippi, with the -<i>bishops</i> and <i>deacons.</i>” Saints, bishops, and -deacons embraced the whole church.</p> - -<p>Timothy was instructed by Paul as to -the qualifications of pastors to be placed -over the churches. (1 Tim. <span class="wsnw">3:1.)</span> Particular -directions are given as to both -<i>bishops</i> and <i>deacons,</i> but no mention is made -of elders—clearly because they were the -same as bishops.</p> - -<p>Titus is likewise enjoined to secure pastors -for the church in Crete. (Titus <span class="wsnw">1:5,</span> 7.) -These pastors are called <i>elders</i> in verse -5 and <i>bishops</i> in verse 7.</p> - -<p><span class="pagenum" id="p153">[p. 153]</span> -<i>Pastors</i> and <i>deacons,</i> therefore, are two -orders, and these officers simply were known -or needed in the Apostolic churches. In -this, also, the views held by Baptists are in -harmony with the customs of the churches -in the first and purest age of Christian history.</p> - -<hr /> - -<p> <span class="pagenum" id="p154">[p. 154]</span></p> -<h3 class="tdc" id="ch15">CHAPTER XV</h3> - -<p class="tdc"><span class="smcap">baptist history</span></p> - -<p>It is sometimes asked: “When and -where did the Baptists originate? Who -were their founders? What is their history?” -These are questions of interest; -but a more important one would be: “Are -they right? Is their faith according to the -teachings of the New Testament?” Many -things which are old are not true. Creeds -and sects may boast a venerable antiquity, -while the Word of God utterly condemns -them. Any organization that cannot reasonably -claim Christ for its founder has -small right to the name of a Christian -church, no matter how old it may be.</p> - -<p>Baptists claim to be built on the foundation -of the Apostles and prophets, Jesus -Christ Himself being the chief Corner-Stone. -If this claim be well founded, whether they -have a written history of one century or of -twenty, matters little. Yet whatever of the -past belongs to any, it may be well to know. -<span class="pagenum" id="p155">[p. 155]</span> -Any Baptist history constitutes one of the -most interesting chapters in the records of -Christianity.</p> - -<p>During the Apostolic age even, the doctrines -of the Gospel became corrupted, and -its ordinances soon after. Both Jewish and -Gentile converts brought into the churches -many of their old religious notions, and -incorporated them with the faith of Christ. -These, together with the many philosophical -ideas of the times and the perversions to -which the truth is always exposed from the -ignorance and selfishness of men, very early -turned the churches aside from the faith -once delivered to the saints. Still there -were many who in simplicity and humility -maintained the doctrines and customs in -their original purity. Those churches which -were strongest and most prosperous were -most exposed to corruption by alliances with -the world.</p> - -<p>When at length the period of martyrdom -and persecution terminated; when a nominal -Christianity took possession of a throne, -and Church and State became united, then -religion, in its prevailing forms, lost its simplicity, -its spirituality, and its power, and a -temporal hierarchy took the place of the -church of Christ. This was the great apostasy -<span class="pagenum" id="p156">[p. 156]</span> -of the early times. But all the churches -and all disciples did not follow in the wake -of this sad departure from the truth. Many -congregations and communities of true worshipers -kept the doctrines of the Gospel, and -practiced its ordinances, nearly, or quite in -their primitive purity. And this they continued -to do through all the ages of darkness -and corruption which followed. They -were never identified with the Roman or -Greek churches; they never were in alliance -with States; never formed hierarchies. As -independent congregations, or small communities, -with no other bond of union than a -common faith, fellowship, and sympathy, -often obscure and unobtrusive, taking the -Word of God as their guide, they sought to -realize the idea, not of a temporal, but a -spiritual kingdom in the Gospel dispensation.</p> - -<p>These religious communities were by the -dominant hierarchies called <i>sects,</i> and stigmatized -as <i>heretics.</i> As such they were -traduced and persecuted continually. And -though they may have had their errors, -they were the best and purest defenders of -the Christian faith, and the truest representatives -of the first disciples of Christ then -existing. The State churches were the -<span class="pagenum" id="p157">[p. 157]</span> -heretics; while those so-called sects were the -true successors of the first Christians.</p> - -<p>They were defamed and oppressed, calumniated -and martyred because they bore -witness to the truth of God and testified -against the errors and vices of the so-called -churches. History has never done them -justice, and perhaps never will; because -history has been too much written in the -interest of their enemies, or from their -standpoint. Tortured and tormented by -those who should have been their defenders, -crowns and miters alike pledged to their -destruction, they could do nothing but -suffer. And this they nobly did as Christ’s -faithful witnesses. They were known by -various names in different ages and in different -lands, but retained the same general -characteristics.</p> - -<p>In the <i>first</i> and <i>second</i> centuries, Messalians, -Montanists, Euchites, were terms -which distinguished some of these sects.</p> - -<p>In the <i>third, fourth,</i> and <i>fifth</i> centuries -arose the Novatians. Increasing with exceeding -rapidity, they quite overspread the -Roman empire, in spite of the cruel and -destructive persecutions which they suffered.</p> - -<p>In the <i>fourth</i> century the Donatists appeared, -as a new form of existing sects, or -<span class="pagenum" id="p158">[p. 158]</span> -a new phase of the old faith. They multiplied -rapidly, spread extensively, and long -survived.</p> - -<p>In the <i>seventh</i> century appeared the Paulicians, -attracting much attention, and calling -down upon themselves the wrath of the -Romish Church. Still they increased -greatly, notwithstanding their many persecutions.</p> - -<p>That these Christian communities should -have been faultless could not be supposed. -But they were the best of the ages in which -they lived, and maintained the purest forms -of Gospel truth and practice. Without -the advantage of organization and association, -they differed somewhat among themselves.</p> - -<p>But in general they all professed to take -the New Testament as the rule of their -faith and practice. They held to a spiritual -church-membership, and received only professedly -regenerated persons to the ordinances. -Denying the orthodoxy of the -Romish Church, they rebaptized persons -received from that body, and hence were -called <i>Anabaptists.</i> Infant baptism they -rejected, according to Allix, Mosheim, Robinson, -and other historians. Baptism they -administered by immersion, as indeed did -<span class="pagenum" id="p159">[p. 159]</span> -all Christians during those ages. Robinson -calls them “Trinitarian Baptists.” It is -said that the Empress Theodora, after -having confiscated their property, caused -to be cruelly put to death no less than -one hundred thousand Paulicians, for no -other fault or offense than their religious -faith.</p> - -<p>About the close of the <i>tenth</i> century appeared -the Paterines; substantially the -same people, no doubt as had previously -existed under other names. They too rejected -infant baptism, and protested against -the corruptions of the Romish Church; in -consequence of which they suffered long and -severe persecution.</p> - -<p>In the <i>eleventh</i> century, and the ages following, -were the Waldenses, Albigenses, -Vaudois, Cathari, and Poor Men of Lyons. -These were new names, and names usually -given by their enemies. They increased, -even under their persecutions, to a wonderful -extent, and attracted the notice, if not -the sympathy, of all Europe.</p> - -<p>It is not pretended that these ancient -sects were known by the name as Baptists; but -in general they held the more prominent -and distinctive principles which have always -characterized the Baptists; thus: 1. They -<span class="pagenum" id="p160">[p. 160]</span> -declared and defended the rights of faith -and conscience and the freedom of worship. -2. They denied the authority of popes and -the right of kings and States to interfere -with the people in matters of religion. -3. They rejected infant baptism. 4. They baptized -by dipping. 5. They held the Bible to -be the only rule and authority in concerns of -religious faith and practice. 6. They admitted -to the churches none except such as -professed to be regenerated and godly persons.</p> - -<p>Now it is conceded by all historians of -note that such churches and communities -did exist, separate from and persecuted by, -the prevailing State churches and civil -authorities during all the ages from the -Apostles to the Reformation.</p> - -<p>When the Reformation under Luther and -his coadjutors broke out, these sects to a -great extent fraternized with, and were lost -in, the multitude of the reformers. Such as -continued their separate existence, as the -Waldenses of Piedmont, yielding to the influence -of the reformers, did from sympathy -what the persecutions of the Papists had -never been able to compel them to do—abandon -dipping for sprinkling in baptism, -adopted infant baptism, and took the -<span class="pagenum" id="p161">[p. 161]</span> -general forms of religious life, into which -Pedobaptist Protestantism grew.</p> - -<p class="cgap"><span class="smcap">the welsh baptists</span></p> - -<p>Few denominations have a better claim -to antiquity than the Welsh Baptists. They -trace their descent directly from the -Apostles and urge in favor of their claim -arguments which have never been confuted.</p> - -<p>When Austin, the Romish monk and -missionary, visited Wales, at the close of -the <i>sixth</i> century, he found a community of -more than two thousand Christians, quietly -living in their mountain homes. They -were independent of the Romish See, and -wholly rejected its authority. Austin -labored hard to convert them—that is, to -bring them under the Papal yoke; but entirely -failed in the effort. Yielding things -in general, he reduced his demand upon -them to three particulars: 1. That they -should observe Easter in due form, as ordered -by the Church. 2. That they should -give Christendom, or baptism, to their children. -3. That they should preach to the -English the Word of God, as -<span class="wsnw">directed.<a id="ch15_fna1"></a><a class="fnanchor" href="#ch15_fn1">[1]</a></span></p> - -<p><span class="pagenum" id="p162">[p. 162]</span> -These demands of Austin prove that they -neither observed the Popish ordinance of -Easter, nor baptized their children. They, -however, rejected all his overtures, whereupon -he left them with threats of war and -wretchedness. Not long after, Wales was -invaded by the Saxons, and many of these -inoffensive Christians cruelly murdered, as -was believed, at the instigation of this -bigoted zealot, the exacting Austin.</p> - -<p class="cgap"><span class="smcap">the dutch baptists</span></p> - -<p>The Baptists of Holland have a history -that reaches back to a very remote period, -if not to the Apostolic age, as some confidently -assert. And this antiquity is conceded -by historians who have no sympathy -with their denominational sentiments.</p> - -<p><span class="smcap">Mosheim,</span> in his Church History, says, -“The true origin of that sect which -acquired the name Anabaptist <i>is hid in the -remote depths of antiquity,</i> and is consequently -extremely difficult to be ascertained.” -<i>Eccl. Hist., Vol. IV., p. 427, -Mac. Ed., 1811.</i> See <i>Introd. Orchard’s -Hist. Bap., p. 17.</i></p> - -<p><span class="smcap">Zwingli,</span> the Swiss Reformer, contemporary -<span class="pagenum" id="p163">[p. 163]</span> -with Luther, declares: “The institution -of Anabaptism is no novelty but for -<i>thirteen hundred years</i> has caused great disturbance -in the church.” <i>Introd. Orchard’s -Hist. Bap., p. 17.</i> Thirteen hundred years -before his time would have carried it back -to within two centuries of the death of -Christ.</p> - -<p><span class="smcap">Doctor Dermont,</span> chaplain to the king -of Holland, and Doctor Ypeij, professor of -theology at Groningen, a few years since -received a royal commission to prepare a -history of the Reformed Dutch Church. -That history, prepared under royal sanction, -and officially published, contains the following -manly and generous testimony to the -antiquity and orthodoxy of the Dutch Baptists. -“We have now seen that the Baptists, -who were formerly called Anabaptists, and -in later times Mennonites, were the original -Waldenses, and have long in the history of -the church received the honor of that origin. -On this account, <i>the Baptists may be considered -the only Christian community which has -stood since the Apostles, and as a Christian -society, which has preserved pure the doctrines -of the Gospel through all ages.” Hist. -Ref. Dutch Ch., Ed. Breda, 1819.</i> See -<i>Ency. Relig. Knowledge, Art. Mennonites.</i></p> - -<p><span class="pagenum" id="p164">[p. 164]</span> -<span class="smcap">Mosheim</span> says of the persecutions of this -people in the sixteenth century, “Vast -numbers of these people, in nearly all the -countries of Europe, would rather perish -miserably by drowning, hanging, burning, -or decapitation, than renounce the opinions -they had embraced.” And their -innocency he vindicates thus: “It is -indeed true that many Anabaptists were -put to death, not as being bad citizens, -or injurious members of civil society, -but as being incurable <i>heretics,</i> who were -condemned by the old canon laws. For -the error of <i>adult baptism</i> was in that -age looked upon as a horrible offense.” -That was their only crime. <i>Eccl. Hist., -Cent. 16, Sec. 3. Part 2, Ch. iii. Fuller’s -Ch. Hist., B. 4.</i></p> - -<p>This testimony is all the more welcome, -because it comes from those who have no -ecclesiastical sympathies with Baptists, but -who, in fidelity to history, bear honest testimony -to the truth which history teaches. -The circumstances under which their evidence -was produced give it additional -force.</p> - -<p><span class="smcap">Cardinal Hossius,</span> chairman of the -council at Trent, says: “If the truth of -<span class="pagenum" id="p165">[p. 165]</span> -religion were to be judged of by the readiness -and cheerfulness which a man of any -sect shows in suffering, then the opinions -and persuasions of no sect can be truer or -surer, than those of the <i>Anabaptists;</i> since -there have been none, for these <i>twelve hundred -years past,</i> that have been more grievously -punished.” <i>Orchard’s Hist. Bap., -Sec. 12, part 30, p. 364.</i></p> - -<p>Many thousands of the Dutch Baptists, -called Anabaptists, and Mennonites, miserably -perished by the hands of their cruel -persecutors, for no crime but their refusal -to conform to established -<span class="wsnw">churches.<a id="ch15_fna2"></a><a class="fnanchor" href="#ch15_fn2">[2]</a></span></p> - -<p class="cgap"><span class="smcap">the english baptists</span></p> - -<p>At what time the Baptists appeared in -England in definite denominational form, it -is impossible to say. But from the <i>twelfth</i> -to the <i>seventeenth</i> century, many of them -suffered cruel persecutions, and death by -burning, drowning, and beheading, besides -many other, and sometimes most inhuman -tortures. And this they suffered both from -Papists and Protestants, condemned by both -civil and ecclesiastical tribunals, only because -<span class="pagenum" id="p166">[p. 166]</span> -they persisted in worshiping God, according -to the dictates of their consciences, -and because they would not submit their religious -faith and worship to the dictates of -popes and <span class="wsnw">princes.<a id="ch15_fna3"></a><a class="fnanchor" href="#ch15_fn3">[3]</a></span> -In 1538, royal edicts -were issued against them, and several were -burnt at the stake in Smithfield.</p> - -<p><span class="smcap">Brande</span> writes that: “In the year 1538, -thirty-one Baptists, that fled from England, -were put to death at Delft, in Holland; the -men were beheaded, the women were -drowned.” <i>Hist. Reformers.</i> See <i>Benedict’s -Hist. Bap., p. 303. Neal’s Hist. Puritans, -Vol. I., p. 138. Note, Vol. II, p. 355, -Sup.</i> What crime had they committed to -merit such treatment as this?</p> - -<p><span class="smcap">Bishop Latimer</span> declares that, “The -Baptists that were burnt in different parts -of the kingdom went to death intrepidly, and -without any fear, during the time of Henry -VIII.” <i>Lent Sermons. Neal’s Hist. Purit., -Vol. II, p. 356.</i></p> - -<p>Under the rule of the Popish Mary, they -suffered perhaps no more than under that of -the Protestant Elizabeth. During the reign -of the latter a congregation of Baptists was -<span class="pagenum" id="p167">[p. 167]</span> -discovered in London, whereupon several -were banished, twenty-seven imprisoned, -and two burnt at -<span class="wsnw">Smithfield.<a id="ch15_fna4"></a><a class="fnanchor" href="#ch15_fn4">[4]</a></span></p> - -<p><span class="smcap">Doctor Featley,</span> one of their bitter enemies, -wrote of them, in 1633: “This sect, -among others, hath so far presumed upon -the patience of the State, that it hath held -weekly conventicles, rebaptizing hundreds -of men and women together in the twilight, -in rivulets and in some arms of the -Thames, and elsewhere, dipping them all -over head and ears. It hath printed divers -pamphlets in defense of their heresy; yea, -and challenged some of our preachers to disputation.” -<i>Eng. Bapt. Jubilee Memor., -Benedict’s Hist. Bapt., p. 304.</i></p> - -<p><span class="smcap">Bailey</span> wrote, in 1639, that: “Under -the shadow of independency they have lifted -up their heads, and increased their numbers -above all sects in the land. They have -<i>forty-six churches</i> in and about London. -They are a people very fond of religious -liberty, and very unwilling to be brought -under bondage of the judgment of others.” -<i>Benedict’s History, p. 304.</i></p> - -<p>The first book published in the English -<span class="pagenum" id="p168">[p. 168]</span> -language on the subject of baptism was -translated from the Dutch, and bears date -1618. From this time they multiplied -rapidly through all parts of the kingdom. -The first regularly organized church among -them, known as such in England, dates -from 1607, and was formed in London by -a Mr. Smyth, previously a clergyman of -the Established Church.</p> - -<p>In 1689, the Particular Baptists, so called, -held a convention in London, in which more -than one hundred congregations were represented, -and which issued a confession of -faith, still in use and highly esteemed.</p> - -<p>The last Baptist martyr in England was -Edward Wightman, of Burton upon Trent, -condemned by the Bishop of Coventry, and -burnt at Litchfield, April 11, -<span class="wsnw">1612.<a id="ch15_fna5"></a><a class="fnanchor" href="#ch15_fn5">[5]</a></span></p> - -<p class="cgap"><span class="smcap">american baptists</span></p> - -<p>The history of American Baptists runs -back a little more than two and a quarter -centuries. In this country, as elsewhere, -they were cradled amidst persecution, and -nurtured by the hatred of their foes. This -has been their fortune in every age, and in -every land.</p> - -<p><span class="pagenum" id="p169">[p. 169]</span> -<span class="smcap">Roger Williams,</span> a distinguished and -an honored name, was identified with the -rise of the denomination in America. He -has been called their founder, because he organized -the first church, and was intimately -connected with their early history. Williams -was born in Wales, 1598, educated at -Oxford, England, came to America in 1630, -and settled as minister of the Puritan church -in Salem, Massachusetts. Not long after, he -adopted Baptist views of doctrine and church -order, on account of which he was banished -by his fellow Puritans, and driven out of -Massachusetts, in the depths of a rigorous -winter, in a new and inhospitable country. -Having wandered far and suffered much, -finding the savage Indians more generous -and hospitable than his fellow Christians, -he finally reached and fixed his future home -at what is now Providence, R. I. Here, -with a few associates of like faith, he founded -a new colony, calling both the city and the -colony <i>Providence,</i> in recognition of the -Divine guidance and protection, which he -had in so remarkable a manner experienced.</p> - -<p>In 1639, Mr. Williams received baptism -from one of his associates, there being no -minister to perform that service. He in -turn baptized his associates, and a church -<span class="pagenum" id="p170">[p. 170]</span> -was organized, of which he was chosen -pastor. He was also appointed first Governor -of Rhode Island. Full liberty was -granted in matters of religion. Thus Roger -Williams became the first ruler, and Rhode -Island the first State which ever gave entire -freedom to all persons to worship God, -according to their own choice, without dictation -or interference from civil or ecclesiastical -authorities.</p> - -<p>On account of this unrestricted liberty -many Baptists, as well as other persecuted -religionists from other colonies, and from -Europe, collected in considerable numbers -at Providence, and spread through the -colony.</p> - -<p>It is a mistake to suppose that all the -Baptist churches in America grew out of the -one which Roger Williams founded. It is -even doubtful whether any single church -arose as an outgrowth of that. As immigration -increased, other churches grew up, -having no connection with that; and with -considerable rapidity the sentiments of Baptists -spread into adjoining colonies, particularly -west and south. For a long time, -however, they were sorely persecuted, especially -in Massachusetts and Connecticut; -persecuted even by those who had themselves -<span class="pagenum" id="p171">[p. 171]</span> -fled from persecution in their native -land, to find freedom and refuge in these -distant wilds.</p> - -<p>In 1644, the present First Church in -Newport, R. I., was organized. But -whether the present First Church in Providence -was constituted before this date is -still a disputed point. Both claim priority. -In 1656, the Second Church, Newport, was -formed. Then followed in order of time -the church in Swansea, Massachusetts, -1663; First, Boston, 1665; North Kingstone, -R. I., 1665; Seventh Day Church, -Newport, 1671; South Kingstone, R. I., -1680; Kittery, Me., 1682; Middletown, -N. J., 1688; Lower Dublin, Pa., 1689; -Charleston, S. C., 1690; Philadelphia, Pa., -1698; Welsh Tract, Del., 1701; Groton, -Ct., 1705. Others, not mentioned, arose -within this period in these and other colonies. -With the increase of population, Baptists -rapidly increased and widely spread -over the country.</p> - -<p><i>Edward’s Tables</i> gives the number of -American Baptist Churches in 1768, as -only 137.</p> - -<p><i>Asplund’s Register</i> for 1790, reported -872 churches, 722 ordained ministers, with -64,975 members.</p> - -<p><span class="pagenum" id="p172">[p. 172]</span> -<i>Benedict’s History</i> states that in 1812, -there were 2,633 churches, 2,143 ordained -ministers, and 204,185 members.</p> - -<p><i>Allen’s Register</i> for 1836, puts them at -7,299 churches, 4.075 ordained ministers, -and 517,523 members.</p> - -<p><i>The Baptist Year-Book</i> gives the following -figures:</p> - -<table> -<tr><th>Date</th><th>Churches</th><th>Ministers</th><th>Members</th></tr> -<tr><td class="tdr">1840</td><td class="tdr">7,771</td><td class="tdr">5,208</td><td class="tdr">571,291</td></tr> -<tr><td class="tdr">1860</td><td class="tdr">12,279</td><td class="tdr">7,773</td><td class="tdr">1,016,134</td></tr> -<tr><td class="tdr">1880</td><td class="tdr">26,080</td><td class="tdr">16,569</td><td class="tdr">2,296,327</td></tr> -<tr><td class="tdr">1890</td><td class="tdr">33,588</td><td class="tdr">21,175</td><td class="tdr">3,070,047</td></tr> -<tr><td class="tdr">1900</td><td class="tdr">43,427</td><td class="tdr">29,473</td><td class="tdr">4,181,086</td></tr> -<tr><td class="tdr">1910</td><td class="tdr">49,045</td><td class="tdr">33,909</td><td class="tdr">5,266,369</td></tr> -<tr><td class="tdr">1920</td><td class="tdr">53,866</td><td class="tdr">42,121</td><td class="tdr">7,504,447</td></tr> -<tr><td class="tdr">1930</td><td class="tdr">53,888</td><td class="tdr">49,907</td><td class="tdr">8,915,785</td></tr> -</table> - -<p><i>The Year-Book</i> gives the Sunday school -statistics for 1930, as follows: For the -United States, schools, 46,132; total enrollment -5,143,056.</p> - -<p>The figures given in all these cases are -probably less than the actual facts warrant, -since full reports from associations, -churches, and schools can never be obtained.</p> - -<p class="cgap"><span class="smcap">other baptists</span></p> - -<p>Besides the regular Baptist Brotherhood, -there are in the United States very many -<span class="pagenum" id="p173">[p. 173]</span> -other and smaller denominations, which -practice immersion, but are not in fellowship -with, or reckoned as a part of, the great -Baptist family.</p> - -<p>The Seventh Day Baptists, so called on -account of their observing Saturday, or the -seventh day of the week, as their Sabbath, -on the ground that the Jewish Sabbath was -never abrogated. They are estimated at -about 7,000.</p> - -<p>The Free Will Baptists, who take their -name from their views as to the freedom -of the human will and practice open communion, -number about 66,000. In the North -the Free Will Baptist churches have generally -united with the Northern Convention, -and their membership is reckoned with that -of the regular Baptist body.</p> - -<p>The Six Principle Baptists, so called because -their doctrinal confession is based on -the six points mentioned in Hebrews <span class="wsnw">6:1,</span> -2, are estimated at about 300.</p> - -<p>The Anti-Mission Baptists, or rather -Primitive Baptists, found chiefly in the -Southwest, do not believe in missions, Sunday -schools, or other reform movements lest -they should seem to interfere with the Divine -decrees. They are said to number -43,000.</p> - -<p><span class="pagenum" id="p174">[p. 174]</span> -The Disciples of Christ, sometimes called -Campbellites, or Christians, number about -1,200,000.</p> - -<p>The Winebrennerians, or the General Eldership -of the Churches of God in North -America, are estimated at about 30,000.</p> - -<p>The Tunkers, or Dunkards, of all groups -number about 126,000, and the United -Brethren, about 330,000.</p> - -<p class="cgap"><span class="smcap">baptists elsewhere</span></p> - -<p>In North America, aside from the United -States, but including the provinces of British -America, Central America, Mexico, and the -West Indies, Baptists numbered in 1930 -about 249,809.</p> - -<p>In Europe there were in 1930 about -1,639,656.</p> - -<p>In Asia, about 361,800.</p> - -<p>In Australasia, about 35,113.</p> - -<p>In Africa, about 83,041.</p> - -<div class="footnotes"><h4 class="tdc">FOOTNOTES:</h4> -<div class="footnote" id="ch15_fn1"><p><a href="#ch15_fna1"><span class="label">[1]</span></a> -See Benedict’s Hist. Bap., p. 343, and authorities there cited.</p></div> -<div class="footnote" id="ch15_fn2"><p><a href="#ch15_fna2"><span class="label">[2]</span></a> -Benedict’s Hist. Baptists, Ch. IV. Neal’s Hist. Puritans, -Vol. II.; p. 355. Supplement, Fuller’s Ch. Hist., B. 4.</p></div> -<div class="footnote" id="ch15_fn3"><p><a href="#ch15_fna3"><span class="label">[3]</span></a> -See histories of Baptists, by Crosby, Ivimey, Danvers, and Benedict.</p></div> -<div class="footnote" id="ch15_fn4"><p><a href="#ch15_fna4"><span class="label">[4]</span></a> -Wall, cited by Neal, Hist. Puritans, Vol. I., p. 137. Vol. II., p. 358. Supplement.</p></div> -<div class="footnote" id="ch15_fn5"><p><a href="#ch15_fna5"><span class="label">[5]</span></a> -Eng. Bap. Jubilee Memor., Benedict’s Hist. Bap.</p></div> -</div> - -<hr /> - -<div id="DTN" class="trans_notes"> -<h4 class="tdc">Transcriber’s Notes</h4> -<div class="smaller"> -<ul> -<li>The break between pages 3 and 4 is in the word -“missionaries”: mission|aries. In this and all subsequent -cases, the whole word was moved to the earlier page.</li> -<li>The break between pages 4 and 5 is in the word “thousand”: -thou|sand.</li> -<li>The break between pages 5 and 6 is in the word “admitted”: -ad|mitted.</li> -<li>Page 6, apply reverential capitalization (RC) to -“Divine.”</li> -<li>The break between pages 9 and 10 is in the word “general”: -gen|eral.</li> -<li>Page 10, apply RC to “Divine,” “Divinely,” and -“Word.” Change “practise” to -“practice.”</li> -<li>Page 11, apply RC to “Apostolic,”, “Divinely,” -“His Gospel,” and “His.”</li> -<li>Page 12, apply RC to “Gospel” (twice); change -“fulfil” to “fulfill”; apply RC to -“Him” and “He.” Note 1, apply RC to -“Gospel”; change “fulfils” to -“fulfills” and “practise” to -“practice.” Note 2, apply RC to “His Word” and -“His”; change “practise” to “practice”; -apply RC to “His.”</li> -<li>Page 15, note 2, apply RC to “Divine.”</li> -<li>Page 18, apply RC to “Divine,” “Word,” -“Divine,” “His” (twice), and “He.”</li> -<li>Page 19, apply RC to “His” (twice).</li> -<li>Page 20, Note 6, apply RC to “Me” and “Him.” -Note 7, apply RC to “Divinely.”</li> -<li>The break between pages 20 and 21 is in the word -“baptismal”: bap|tismal.</li> -<li>Page 21, Note 8, apply RC to “His.”</li> -<li>Page 23, change “practise” to “practice.”</li> -<li>Page 24, Note 2, change “practise” to -“practice.”</li> -<li>The break between pages 28 and 29 is in the word -“possibly”: pos|sibly.</li> -<li>Page 31, Note 1, apply RC to “Divine.”</li> -<li>Page 34, Note 1, apply RC to “His” (twice).</li> -<li>The break between pages 37 and 38 is in the word -“ecclesiastical”: ecclesias|tical.</li> -<li>Page 46, Voting, point 1, change “deliberatively” to -“deliberately.”</li> -<li>The break between pages 47 and 48 is in the word -“services”: ser|vices.</li> -<li>The break between pages 53 and 54 is in the word -“importance”: impor|tance.</li> -<li>Page 56, change “practise” to “practice.”</li> -<li>Page 57, apply RC to “Divine.”</li> -<li>Page 58, change “practise” to “practice”; add -comma to “Britain Baptists”; apply RC to -“Divinely.”</li> -<li>Page 59, note 2, apply RC to “His” and “He.” -Note 3, apply RC to “My.” Section II, apply RC to -“Persons” and “Divine.” Note 2, apply RC to -“Thee.”</li> -<li>Page 60, note 1, apply RC to “His” apply RC to -“He.”</li> -<li>Page 61, apply RC to “Divine,” “His” (twice), -“He,” “His,” “Divine,” and -“He.” Note 2, apply RC to “He,” “His,” -and “Him.” Note 3, apply RC to “Himself” and -“Him.” Note 4, apply RC to “He,” “Him,” -and “His.” Note 5, apply RC to “He,” -“Him,” and “He,” and “Him.”</li> -<li>Page 62, apply RC to “Gospel,” “Him,” and -“His.” Note 1, apply RC to “His.” Note 2, apply RC -to “Him.” Note 3, apply RC to “His” and -“Him.” Note 4, apply RC to “One.”</li> -<li>Page 63, apply RC to “Gospel” (twice). Note 3, apply RC to -“Me.” Apply RC to “Divine” and -“Gospel.”</li> -<li>Page 64, note 1, change “Rev. 8:7–9” to “Rev. -3:7–9.” Note 5, change “Eph. 8:14–21” to -“Eph. 5:14–21.” Apply RC to “Prophet,” -“Priest,” “King,” and “Him.”</li> -<li>Page 65, note 1, apply RC to “Gospel”; change -“Eph. 2:3” to “Eph. 2:8” and change “ye -are” to “are ye” to match the quotation. Note 2, -change “Acts 11:38” to “Acts 2:38” to match the -quotation. Note 3, apply RC to “Him.” Point IX, apply RC to -“He.” Note 1, apply RC to “Gospel.”</li> -<li>Page 66, note 1, change “a holy calling” to “an holy -calling.” Note 2, apply RC to “He” and -“Gospel.” Note 4, change “elects sake” to -“elect’s sakes” and “Chris” to -“Christ.” Note 5, change “1 Thess. 4:10” to -“1 Thess. 1:4.” Apply RC to “His” and -“Word.”</li> -<li>Page 67, change “practise” to “practice.” Note -1, change “Thess 4:3” to “1 Thess. 4:3.” Note -3, change “Phil. 1:12, 13” to “Phil. 2:12, 13” to -match the quotation. Point XI, note 1, apply RC to “My” -(twice). Note 2, change “John 2:19” to “1 John -2:19” to match the quotation.</li> -<li>Page 68, Note 3, apply RC to “His.” Section XII, apply RC -to “Gospel.” Note 4, change “Rom. 8:2, 4” to -“Rom. 8:2–4” to match the quotation; apply RC to -“His.”</li> -<li>Page 69, apply RC to “Gospel,” “His” (twice), -“Word,” and “Scriptural.” Note 4, change -“John 1#:15” (where # represents a poorly printed sort), to -“John 13:15.”</li> -<li>Page 70, apply RC to “His.” Note 2, change “Matt. -18:19” to “Matt. 28:19” to match quotation. Note 3, -change “raised from the dead“ to “raised up from the -dead.” Note 4, apply RC to “Apostles’.”</li> -<li>Page 71, apply RC to “His,” “Him,” and -“His.” Note 1, apply RC to “He,” “My,” -“Me,” and “My”; change “1 Cor. -11:27–30” to “1 Cor. 11:22–30.” Note 2, -apply RC to “He.” Note 3, apply RC to “My” (four -times) and “Me.”</li> -<li>Page 72, note 2, change “Ps. 113:24” to “Ps. -113:2–4.” Note 3, apply RC to “My” and -“Him”; change “then shall thou delight” to -“then shalt thou delight.” Note 4, apply RC to -“Word.” Point XVII, apply RC to “Divine.”</li> -<li>Page 73, note 4, change “Rev. 19:14” to “Rev. -19:16” to match quotation. Point XVIII, apply RC to “His” -(twice). Note 2, apply RC to “He” and “Him.”</li> -<li>Page 74, note 2, apply RC to “Him.” Note 5, change -“Matt. 25:35–41” to “Matt. 25:31–46.” -Note 6, apply RC to “He” and “Him.”</li> -<li>Page 75, apply RC to “Divine,” “Him” (twice), -“His” (thrice), “Divine.”</li> -<li>Page 76, apply RC to “Gospel,” “Him,” and -“His.”</li> -<li>The break between pages 78 and 79 is in the word -“expressed”: ex|pressed.</li> -<li>Page 79, apply RC to “Gospel.” Change -“practise” to “practice.”</li> -<li>Page 82, apply RC to “His Apostles.”</li> -<li>Page 85, apply RC to “His” (twice), “He,” and -“His.”</li> -<li>Page 86, apply RC to “He,” “Him,” and -“He.”</li> -<li>Page 88, apply RC to “His.”</li> -<li>Page 89, change “Malancthon” to “Malanchthon” -and “colaborer” to “co-laborer.”</li> -<li>Page 90, capitalize “Divine” as referring to a churchman. -Change “practised” to “practiced.”</li> -<li>Page 91, change “practise” to “practice.”</li> -<li>The break between pages 91 and 92 is in the word -“sufficient”: suf|ficient.</li> -<li>Page 92, apply RC to “Apostle.”</li> -<li>The break between pages 93 and 94 is in the word -“immersion”: immer|sion.</li> -<li>Page 95, apply RC to “Apostles.”</li> -<li>The break between pages 96 and 97 is in the word -“original”: origi|nal.</li> -<li>Page 98, change “practised” to “practised”; -apply RC to “His Apostles.”</li> -<li>Page 99, change “practise” to “practice” -(twice).</li> -<li>Page 100, apply RC to “Gospel.” Change -“practise” to “practice” and -“practises” to “practices.”</li> -<li>Page 101, apply RC to “His.”</li> -<li>Page 102, change “practise” to “practice.”</li> -<li>Page 104, apply RC to “Divine.”</li> -<li>Page 105, change “practise” to “practice.”</li> -<li>The break between pages 106 and 107 is in the word -“Parliament”: Par|liament.</li> -<li>Page 108, apply RC to “His” (thrice) and -“Me.”</li> -<li>Page 109, apply RC to “He,” “His,” -“My” (four times), “Me,” and -“Divine.”</li> -<li>The break between pages 109 and 110 is in the word -“practiced” (changed from “practised”): -prac|ticed.</li> -<li>Page 110, change “practised” to “practiced” and -“practise” to “practice” (twice).</li> -<li>Page 111, change “practise” to “practice.”</li> -<li>Page 112, apply RC to “Him.”</li> -<li>Page 113, apply RC to “Divine.”</li> -<li>Page 114, apply RC to “Apostolic,” “Word,” -“Apostles’,” “Word,” and -“Divine.” Change “practise” to -“practice.”</li> -<li>Page 115, change “practise” to “practice.”</li> -<li>The break between pages 115 and 116 is in the word -“infants”: in|fants.</li> -<li>Page 116, change “practise” to “practice” -(thrice).</li> -<li>Page 117, apply RC to “His”; change “practise” -to “practice”; apply RC to “Him.”</li> -<li>Page 118, change “practise” to “practice.”</li> -<li>The break between pages 118 and 119 is in the word -“remaining”: re|maining.</li> -<li>Page 119, capitalize “Divines” as referring to churchmen.</li> -<li>Page 120, apply RC to “Gospel.”</li> -<li>Each of pages 123 and 124, capitalize “Divine” as referring -to a churchman.</li> -<li>Page 124, apply RC to “Lord’s Table.”</li> -<li>Page 125, apply RC to “His.”</li> -<li>Page 129, change “practised” to “practiced” -(thrice). Apply RC to “His Apostles” and “Word.”</li> -<li>Page 130, capitalize “Divine” as referring to a -churchman; apply RC to “Apostles.”</li> -<li>Page 131, apply RC to “Apostolic” and -“Apostles.”</li> -<li>Page 132, change “practised” to “practiced.” -Apply RC to “His Apostles.”</li> -<li>Page 133, change “practised” to “practiced.”</li> -<li>Page 134, change “practise” to “practice” and -“practised” to “practiced.”</li> -<li>Page 136, change “practise” to “practice.” -Apply RC to “Divine” and “Word.”</li> -<li>Page 137, apply RC to “Gospel” and “Word.”</li> -<li>Page 138, apply RC to “Apostles.”</li> -<li>Page 140, apply RC to “Apostles.”</li> -<li>Page 141, apply RC to “Apostolic.”</li> -<li>Page 142, apply RC to “Apostles” and -“Divinely.”</li> -<li>The break between pages 143 and 144 is in the word -“people”: peo|ple.</li> -<li>Page 144, capitalize “Divines” as referring to churchmen; -apply RC to “Apostolic.” Add “Ch. Hist.” to the -Geiseler citation.</li> -<li>Page 145, change “practised” to “practiced.”</li> -<li>Page 146, change “practises” to “practices.”</li> -<li>Page 147, apply RC to “His,” “He,” “His -Apostles,” “His” (twice), “He,” -“Divine,” and “Apostles.”</li> -<li>The break between pages 147 and 148 is in the word -“minister”: min|ister.</li> -<li>Page 148, apply RC to “Apostles,” “His,” and -“Gospel.”</li> -<li>The break between pages 148 and 149 is in the word -“authority”: author|ity.</li> -<li>Page 149, change “later” to “latter.”</li> -<li>Page 150, apply RC to “Apostles.”</li> -<li>Page 152, apply RC to “Apostle”; change -<span lang="grc-Latn">“episcopous”</span> to -<span lang="grc-Latn">“episcopos”</span> for consistency.</li> -<li>Page 153, apply RC to “Apostolic.”</li> -<li>Page 154, apply RC to “Word,” “Apostles,” and -“Himself.”</li> -<li>Page 155, apply RC to “Gospel.”</li> -<li>The break between pages 155 and 156 is in the word -“apostasy”: apos|tasy.</li> -<li>Page 156, apply RC to “Gospel,”; change -“practised” to “practiced” apply RC to -“Word” and “Gospel.”</li> -<li>Page 158, apply RC to “Gospel.” Change -“practise” to “practice” (twice).</li> -<li>Page 160, change “practise” to “practice”; -apply RC to “Apostles.”</li> -<li>Page 161, apply RC to “Apostles” and -“Word.”</li> -<li>The break between pages 162 and 163 is in the word -“contemporary”: contempo|rary.</li> -<li>Page 163, apply RC to “Apostles” and -“Gospel.”</li> -<li>Page 164, change “offence” to “offense.”</li> -<li>The break between pages 165 and 166 is in the word -“because”: be|cause.</li> -<li>Page 166, remove extraneous right double quotes after -“Smithfield”; change “suffered perhaps more” to -“suffered perhaps no more.”</li> -<li>Page 167, change “defence” to “defense.”</li> -<li>Page 169, add comma to “after he”; apply RC to -“Divine.”</li> -<li>The break between pages 170 and 171 is in the word -“themselves”: them|selves.</li> -<li>Page 173, change “practise” to “practice” -(twice); apply RC to “Divine.”</li> -</ul> -</div> -</div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Standard Manual for Baptist -Churches, by Edward Thurston Hiscox - -*** END OF THIS PROJECT GUTENBERG EBOOK STANDARD MANUAL FOR BAPTIST CHURCHES *** - -***** This file should be named 61084-h.htm or 61084-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/1/0/8/61084/ - -Produced by John Hagerson and Mrs. Faith Ball -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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