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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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