Church member's guide for baptist churches

Preface

Baptists have been more frequently mi^epresented than any other denomination of Christians. Much of this misrepresentation has resulted from the imperfect manner in which many Baptists have explained the tenets of the denomination, which they themselves did not clearly comprehend. Nearly fifty years' experience as a member of Baptist Churches in different pa ts of the State has convinced me that a short scriptural presentation of what Baptists believe and practice is greatly needed in all the Churches. In this little volume I have rejected all other authority than the Bible, which Baptists have ever claimed as the ''only rule of Faith and Practice." Their motto is, " Let God be true, but every man a liar." Rom. iii.4. Whatever is clearly stated in the Scriptures of revealed truth must be accepted, whether the human mind can comprehend it or not. Upon these fundamental principles the ''Church Members' Guide" has been constructed.

The seeming tautology in the title may be criticised. I adopted it with deliberation. First, that no one purchasing the book could truthfully say he had been deceived by the title. Second, that it should carry with it the idea of the independence of the " Churches." Objection may be made that some of the chapters and many passages are irrelevant. I have endeavored in what I have written to meet all the difficulties that arise in the minds of young Baptists which I have noticed in my long experience. Again, it may be said that there is too much repetition. Be it remembered that the book has been written mainly for Babes in Christ, Baptists of fuller age, who have not taken the trouble to inform, themselves, and outsiders who are not familiar with what Baptists believe, and who often misrepresent them.

Williams Rutherford.

Athens, Georgia, September, 1885.

CHAPTER I. First Principle: " Soul Liberty " 1

Second Principle: Equality of Christians 2

Third Principle : No Christian has a right to assume authority over any other Christian 3

CHAPTER II. Churches 5

Organization of Christians into churches plainly defined in the

New Testament... 6

The twelve Apostles the first organized body of Christians and the only one up to the time of the ascension of Christ. The first church organized after the ascension when the hundred and twenty disciples met and elected Matthias to take the place of Judas. The second meeting on the day of Pentecost, when the plan for the admission of members was

plainly set forth 8

I Baptists have followed this order of proceeding — order stated 9

Chapter III 10

Every church organized on the divine plan becomes a local church responsible to no other organization. Teaching of Jesus on private or personal offenses of one Christian against

another. Peter not the head of the church 11

Not infallible 14

Public offenders brought before the church when "gathered

together." Restoredby the church which excludes. No appeal. 16 Church at Antioch acted independently in sending out Barnabas and Saul and receiving their report 17

CHAPTER IV. Ordinances.., 19

Two fundamental doctrines in salvation of souls. The broken body and shed blood of Jesus— his death, burial and resurrection. The ordinances, only two, to keep in mind these two fundamental truths 19

VI CONTENTS.

CHAPTEK V.

Baptism 21

A type of the death, burial and resurrection of Christ clearly

proven by Scripture 22

Baptism is immersion, and nothing else. Who are proper subjects of baptism 23

Charge that Baptists make a Saviour of baptism refuted 23

CHAPTER VI. Infant Baptism 27

Baptism did not take the pJace of circumcision. John did not allude to any such substitution, but denied the right to be baptized on the ground of having descended from pious parents 28

Baptism without faith in Christ forbidden in the case of the Eunuch. All those Scriptures which speak of baptism as a type of the resurrection utterly inconsistent with infant baptism. Household baptisms 29

Baptists believe that all children who die in infancy are saved. 31

CHAPTER VII. The Lord's Supper 32

The three accounts given by Mtitihew, Mark and Luke. "The twelve" only present at the institution of the supper. They had repented, believed and been baptized. They were the only Christians who had up to that time been organized. This organized body of professing Christians partake of the bread and wine in " remembrance " of Christ 33

No scriptural authority for administering the ordinance to any but such as have been organized according to the divine order. 34

It cannot communicate saving grace, and is perverted when used for this purpose. The bread and wine used simply as

symbols. Young Christians often perplexed 35

CHAPTER VIII. Close Communion 36

Baptists charged with being exclusive. The supper was not instituted to show Christian love and fellowship for one another. The only order is : " do it in remembrance of me." Jesus did not invite other Christians in Jerusalem to unite with the Apostles, the only organized body, not even his mother. Other Christians are organized besides Baptists 37

Ground which nearly all organizations take in common with

CONTENTS. VII

reference to baptism preceding the Lord's Supper. Baptists practice immersion because the Bible allows nothing else to

be baptism 38

CHAPTER IX. Open Communion Baptists 39

Invite to the Lord's Supper on different principle from others.. 39 CHAPTER X.

Foot Washing .40

Many Baptists believe foot washing to be an ordinance to be practiced in connection with the Lord's Supper. Scriptures

on the subject 41

la every instance performed in a private house. Matthew, Mark and Luke as well as Paul give minute accounts of the

supper and not one word about foot washing 44

John does not give an account of the supper , 45

CHAPTER XL

Bishops or Pastors , 46

The only officers in the primitive churches were Bishops (Elders or Pastors) and Deacons 47

CHAPTER XII.

Preaching , 49

Preaching not official, but all who desire ma}'- preach Chrisc. It is the duty of every church to encourage those who desire and are apt to teach, to preach. Not proper to speak of licensing preachers 50

CHAPTER XIII.

Call to the Ministry 51

All true ministers are called of God ; ,. 51

Qualifications of ministers of the gospel 51

CHAPTER XIV.

Duties of Pastors 54

1st. To feed the flock. 2nd. Improve himself by prater and meditation that his profiting may appear to all. 3rd. To look after those of his flock who may be sick or in distress. 4th. Search out such as stray and lead them back to the fold. 55 CHAPTER XV.

Selection of Pastors 57

Should be done by the whole church when gathered together with one accord after earnest prayer for divine guidance 57

VIII CONTENTS.

CHAPTER XVI.

Deacoks 58

How the first seven were elected and ordained. Baptist churches pursue the same plan. Answer to the question when and where were Baptist churches organized 59

Duty of Deacons 61

CHAPTER XVII.

MiNTSTEEIAL SUPPORT : 68

How once a month preaching came to be adopted 68

No Scripture for it. Every church ought to worship every Sabbath ". 69

Early disciples or preachers supported by "many ministering

unto them of their substance" 70

The minister should give himself wholly to the ministry. Liberality of early chuches. Religious giving a grace 73

Evidence of love 74

Jesus commends liberal contributions of our substance 75

New Testament rule 76

Plans for raising pastor's salary 77

Covetousness a crime 78

Country churches could pay pastor's salary in produce 80

CHAPTER XVIII.

The Membership of Churches , 82

Scriptural condition of membership. Immersion must necessarily be instantaneous.... , 83

No force in the objection, that so many as were added to the church at Jerusalem on the day of Pentecost could have been immersed. Individual responsibility of each member of a

Baptist church 84

Prayer.. • 86

Private, public, social, and family prayer 90

CHAPTER XIX.

Sabbath 94

The command. Jesus' interpretation. Isaiah's presentation. No conflict 96

CHAPTER XX.

Sunday-schools 98

Bible injunction to teach our children. Every church ought to

control the Sunday-school ... 99

Not to take the place of preaching. Superintendent 100

Teachers 101

CONTENTS. IX

Most important work of the Sunday-school 102

Liberality encouraged 103

CHAPTER XXL

Missions 105

Meaning of missionary. Jesus and His Apostles missionaries. Church at Antioch sent out missionaries... , 106

Paul's argument 109

Paul a missionary to the heathen 110

CHAPTER XXII.

Anti-mission Baptist 112

God's two promises. Both the subject of predestination. Labor

required of man in each 113

CHAPTER XXIIL How money can be best raised for missions 116

CHAPTER XXIV.

Associations 117

CHAPTER XXV.

Conventions 123

CHAPTER XXVI.

Christian Duties 128

Duty to attend church meetings. To adorn the doctrine of God

in all things. Marriage. Father and mother 129

Family discipline 130

Divorce 130

CHAPTER XXVII.,

Evidences of Discipleship 133

Desponding Christians. Bible evidences. Our very sins sometimes made the means of our recovery, as in the case of Peter and David. Temptations usually follow close after baptism... 134 CHAPTER XXVIIL

Sin Against the Holy Ghost 135

CHAPTER XXIX.

Faith 137

From the divine and from the human standpoint 139

CHAPTER XXX.

Humility 140

CHAPTER XXXL Holiness and Sanctification 141

CHAPTER XXXII.

Growth in Grace 145

X CONTENTS.

CHAPTER XXXIII.

Searching THE Scbiptures 147

CHAPTER XXXIV.

Unity of Brethren 151

CHAPTER XXXV.

Forgiveness 154

CHAPTER XXXVI.

Tongue 156

• CHAPTER XXXVII.

Tribulation 159

CHAPTER XXXVIII.

Patience 161

CHAPTER XXXIX.

Conformity to the World 163

CHAPTER XL.

Honesty , , 166

CHAPTER XLT.

Debt , 168

CHAPTER XLII.

Industry 169

CHAPTER XLIII.

Hospitality 171

CHAPTER XLIV.

Courtesy 173

CHAPTER XLV.

Weak Brethren ". 175

CHAPTER XLVI.

Drunkenness 177

CHAPTER XLVir.

Moderation 181

CHAPTER XLVIll.

Christian Duty to Government 182

CHAPTER XLIX.

General Characteristics of Christians 196

CHAPTER L.

Confession of Faith 200

CHURCH MEMBERS' GUIDE.

" Ye do err, notknoiving the Scriptures.''^ Matt. xxii. 29. ^^ But I IV III show thee that which is noted in the Scripture of Truth.'* Dan. X. 21.

Chapter I

Before proceeding to arrange Bible teaching on matters of " faith and practice," it is proper to announce some fundamental principles derived directly from the Word of God. These principles, as well as the various items of faith, will be fortified by the exact words of revealed truth ; and, in order that there shall be no mistake, every principle and item of faith and practice will be surrounded by the Bible quotations, upon which it is based.

PRINCIPLE 1st.

"Who art thou that JVb ma7l, or com- "For it is written,

judgeth another man /• 7 ' as I live, saith the

servant? To his own P^^^V ^OJ men, nave Lord, every knee shall

master he standeth or the Tight to dictate bow to me. and every

lalleth " Rom. xiv:4. fo any other man tongue shaU confess to

"But why dost thou -l f. '-l i jj God. So then, every

judge thy brother? Or ^J^r ^^^^^/^ ^^^ one of us shall give ac-

wby dost thou set at Ship, or tiow tie snail count of himself to

naught thy brother? worship, provided he Grod.'' Rom. xiv:ll.

for we shall all stand ^ ^ - ^ ^ ^j^ " For we must all

before the judgment j . i/ciyt.<^<.c/ .. c. ^ppe^j. before the

seat of Christ." Rom. laws Of morality m judgment seat of

3iv:10. his worship, or in- Christ ; that everv one

terjere with the rights "^^^ r^ceieve things / ,1 ^ done in his body, ac-

OJ Otners. cording to that he hath

done, whether it be good or bad." 2 Cor. v:10.

The above principle, drawn from surrounding Scriptures ,embodies the great doctrine of " soul liberty." This doctrine applies to every responsible human being, irrespective of church relations.

Baptists have in all ages claimed this as a fundamental doctrine, and it has prevented them from ever persecuting any other order on account of their religious faith. Many confound religious or " soul liberty " with toleration. " Toleration implies a right in the sovereign to control men in their opinions and worship. (Webster.) '' Soul liberty " denies any such right in any human authority. Hence, the toleration extended by Lord Baltimore to the settlers in Maryland, should never be spoken of as " soul liberty," such as was claimed by Koger Williams.

We frequently hear men spoken of as tolerant. It is an improper use of the word. No man can be said to tolerate what he has no right to suppress. Let it be remembered that Baptists understand by '' soul liberty '^ that no human authority has a right to interfere with the relations between a human soul and his God.

"But be not ye called Rabbi: for one is your Mas'er even Christ ; and all ye are brethren."

And call no man your father upon earth, ^or one is your Father which is in heaven. Neither be ye called masters, for one is your Master, even Christ. Matt. xxiii:8-10

'Neither being ^ords over God's heritage, but being ensamoles to the flock. 1 Peter v:3.

PRINCIPLE 2nd.

All believers in Christ are equal in their rights and personal responsibilities.

"The kings of the Gentiles exercise lordship over them ; and they that exercise authority upoTi them are called benefactors, but ye shall not be so."

Luke xxii:25, 26.

"Ye are bought with a price ; be not ye the servants of men." 1 Cor vii:23.

"My brethren have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons."

James ii:l.

FOR BAPTIST CHURCHES.

" But ye shall be named the priests of the Lord" Isa. Ixvi: 21.

Unto him that loved us, and washed us from our sins in his own blood.

And hath made us k'ngs and priests unto God and his Father; to Him be glory and dominion forever and ever." Rev. i:5, 6.

"But ye are a chosen generation, a royal priesthood and holy nation, a peculiar people." 1 Peter ii:9.

PRINCIPLE 3d.

No Christian has a right to assume authority over any other Christian or claim to

"Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand." 2 Cor. i:24.

"Do 3 e not know that the saints shall judge the world?" 1 Cor. vi:2.

"Ye are bought with a price ; be not ye servants of men." 1 Cor. vii:23.

"Ye have reigned as kings without us; and I would to God ye did reign, that we also might reign with you.' 1 Cor. iv:8.

This principle naturally grows out of the second, but is more fully set forth in the character of all Christians as kings and priests. As kings, they are equal in authority ; as priests, each one for himself can approach " the Great High Priest that is passed into the heavens, Jesus, the Son of God." " For we have not an high priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are, yet without sin. Let us, therefore, come boldly unto the throne of grace that we may obtain mercy, and find grace to help in time of need." Heb. iv:14-16.

" For there is one God, and one mediator between God and men, the man Christ Jesus." 1 Tim. ii:5.

These principles apply to all men and all Christians in their unorganized state. Successful organizations can only exist when composed of persons who are agreed. " Can two walk together, except they be agreed ?" Amos iii:3.

4 CHURCH MExMBERS' GUIDE

When organized according to the apostolic plan, heretics must be rejected. Titus iii:10. Hence, if a man should claim, under the three fundamental principles, to entertain any doctrine he may choose, or indulge in any practice he may decide to be proper for him, as independent in religious matters, he must be " rejected " and no longer held in fellowship by those who interpret God's word differently. By this rejection he is not deprived of the pr,ivilege of holding any doctrine he chooses to entertain, but the organization is no longer responsible for his course. He is personally responsible to God. (Principle 1st.)

Having fixed the true position of the Christian as responsible alone to God for his faith and practice, and independent of human authority in matters of religion, the next logical step is the organization of Christians in bodies or Churches.

FOR BAPTIST CHUECHES.

CHAPTER 11.

CHURCHES.

I have heard distinguished doctors of divinity say that ^' the Bible furnished no form of Church organization, and, therefore, men were left to choose any form which suited best their taste and convenience." While we find no regular constitution and by-laws in technical order, by number of sections and articles, let us see if an organization, as clear and distinct as if written out in due form, cannot be derived from the teachings of God's Word. The only organized body of Christians, of which the Bible gives us any account while Jesus was upon the earth, was composed of the twelve apostles. Their names and number were recorded and they met as disciples and formed the Assembly or Church. The only meeting, which they held, when any business was transacted that affected the business of all subsequent assemblies or Churches of the Saints, was on the occasion when Jesus instituted the Lord's Supper and gave commandment that they or all disciples should observe it till He came.

"And when the hour was come, he sat down, and the twelve apostles with him.

And he said unto them,

With desire I have desired to eat this passover with you before I suffer : for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said.

Take this, and divide it among yourselves : for I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. And he took bread, and gave thanks, and break it and gave unto them, saying,

This is my body which is given for you : this do in remembrance of me." Luke xxii:14-19.

The facts to be remembered in the Scripture just quoted are : 1st. That the " twelve apostles," composing at that time the only organized Church on earth, were present, and only they, with Jesus. 2d. That the ordinance of the Lord's Supper was instituted for the special use of organized bodies of Christians, to be observed by them until " He come." Jesus was that night betrayed and was crucified after a mock trial. For forty days 'Hhe twelve" held no meeting excepf for prayer. The first organized meeting held after the ascension was "when the " hundred and twenty " met. Peter acted as moderator or spokesman.

" In those days Peter stood up in the midst of the disciples, and said (the number of the names together were about an hundred and twenty), Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them which took Jesus. For he was numbered with us, and had obtained part of this ministry, etc. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, Thou Lord, which knoweth the hearts of all men, show whether of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots ; and the lot fell upon Matthias ; and he was numbered with the eleven apostles." Acts i:15-26.

Peter addressed the whole hundred and twenty, '^ men and brethren." He did not, as head of the Church, appoint the man to take the place of Judas. " They," the hundred and twenty appointed (or nominated, in modern language), two, Justus and Matthias. Then " they " prayed, asking God's direction in the choice which "they" were about to make. Then "the}^" gave forth their lots (or voted, as we would say), and the lot fell on Matthias, or Matthias was elected.

Every orderly Baptist Church has done precisely the same thing from that day to this. When a minister is to be elected they meet, together as these hundred and twenty disciples did. Two are generally nominated; the proposition is made that they pray God for direction in the selection ; they then vote, or, ''cast lots," and the one receiving the highest number of votes is declared to be the choice. It is proper to remark here that Peter, the Moderator on that occasion, did not dictate who was to be chosen, but simply stated the qualification necessary in the man to be elected. He must be chosen from among that class of men who had journeyed with the apostles, and had been eye witnesses of what Jesus had done, '^beginning from the baptism of John unto the same day that he was taken up from us." It will be observed that no man, after that generation had died out, could possess these peculiar qualifications. Hence, there can be no "Apostolic Succession."

GUIDE

SECOND.

" And when the day of Pentecost was fully come, they were all with one accord in one place." Acts. ii:l.

The second meeting of the church was a few days after the one just noticed. At this meeting the miraculous display of God's Spirit was made. A large concourse of \ people gathered, Peter preached a regular gospel sermon, in which he declared, ''Therefore let all the house of Israel know assuredly, that God has made this same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked to the heart, and said unto Peter and the rest of the apostles, men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. Then they that gladly received his word were baptized ; and the same day there were added unto them about three thousand souls. And they continued in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Acts ii:36-42.

Please notice that "they" (the same they which referred to the hundred and twenty), "were all with one accord in one place." That Peter preached a gospel sermon, that the men who heard him were ''pricked to the heart," or convicted of sin, and cried out, "What must we do?" Peter replied ! "Repent, and be baptized." That '-they that gladly received his word," or message, "were baptized," (only those who were pricked to the heart, and gladly received the word were baptized); that these were added to them, the hundred and twenty, and that they continued in the apostles' doctrine and fellowship, and breaking of bread, and prayers.

This precise thin^ has been done by every orderly Baptist Church, from that day to this, in precisely the same order. The members of the Church meet together, as these hundred and twenty did. A preacher preaches an old-fashioned gospel sermon, as Peter did ; when men are convicted, and inquire what they must do, they are told to to repent, and be baptized in the name of Jesus Christ; when they gladly receive this word, the preacher baptizes them, and never before they gladly receive the Word i. e. after repentance. Then they are added unto ^hem (the members of the Church,) and then when added they are exhorted to continue in the apostles' doctrine, and fellowship, and breaking of bread, and prayers. The Lord's Supper alluded to in breaking bread, coming a/^er baptism.

If Baptist Churches have any organization it is derived directly from the Bible.

1st. Every person is directly responsible to God alone for what he believes and how he worships.

2nd. Every member is on an equality with every other member.

3rd. Ministers have no right to claim to be lords over God's heritage, but must be examples to the flock.

4th. When organized in a body, all members are equally entitled to vote on all questions affecting the interest of God'e kingdom on earth.

5th. Men must first have the gospel preached to them ; when they repent and gladly receive the gospel message, (made known to the Church in some way,) they may be baptized, and then added as members, then taught the doctrines of the Apostles, then take the Lord's Supper.

All of these principles have been established, by the word of God, in the foregoing pages.

Chapter III

A Church thus organized becomes a local Church, and not responsible to an}^ other religious organization. That it is local is abundantly proved by the Bible statements. This character will more fully appear, if we examine the manner in which the discipline of the Church is administered. Jesus says, " Moreover, if thy brother trespass against thee, go and tell him his fault between thee and him alone ; if he shall hear thee, thou hast gained thy brother. 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. And if he shall neglect to hear them, tell it unto the Church : but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican. Verily, I say unto 3^ou, whatsoever you shall bind on earth shall be bound in heaven : and whatsoever ye shall loose on earth shall be loosed in heaven." Matt, xviii. 15 18.

This case of discipline is one which arises from personal difficulties between two brethren. After the offended party has exhausted all the methods which Jesus enjoins, our blessed Saviour says, " tell it to the ChurchJ" If the Church here spoken of were not a local organization, collected in a compass small enough for every member of the Church to hear the complaint, then there cannot be any meaning in the direction.

It is utterly inconsistent with the idea of a general Church, composed of the membership of a State or Territory. The aggrieved party is not to tell his complaint to the preacher, elder, or bishop, but '' to the Church.''^ The Church severs connection with the ofifending party when he becomes as " a heathen man and a publican." These words of Jesus show that the Church, which was to be organized, must be a local assembly of Christians, who alone would have the right to excommunicate a member. In this direction he makes no provision for an appeal from the decision of the Church. It is final. He closes by telling the Apostles, to whom he was then speaking, "Verily, whatsoever you shall bind on earth shall be bound in heaven, and whatsoever you shall loose on earth shall be loosed in heaven." Matt, xviii. 18. By this he meant that he would guide them when they organized churches, such as he named here, so that they should make no mistake. That they should be of such a character as he would approve, and would be capable of doing what he required of such organizations. It was what he said to Peter, when in answer to the question : " Whom say ye that I am ? " Peter answered and said, " Thou art the Christ, the Son of the living God." And Jesus answered and said unto him, '' Blessed art thou, Simon Barjona : for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee, thou art Peter, and upon this rock I will build my Church ; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven : and whatsoever thou shalt loose on earth shall be loosed in heaven." Matt, xvi. 15, 19.

In this he tells Peter that upon the confession which he had made, that is, "thou art the Christ," he would build his Church. This was fulfilled most beautifully when Peter gathered '' the hundred and twenty " disciples and, under divine inspiration, stated the qualification for an apostle, and directed these hundred and twenty how to elect a man in place of Judas. Again, in a few days more, he preached the great confession that "Jesus was the Christ, the Son of the living God;" and the organization of the Church w^as further improved by establishing the principle upon which members were to be "added," by first, repentance and faith in Jesus Christ, and then baptism, after a " glad " reception of his word or message.

Here we have the Church at Jerusalem organized through the agency of Peter, who claimed no peculiar authority. We find him simply directing how the hundred and twenty disciples were to proceed with an election, and then how members were to be added to their number.

His personal authority did not exceed the authority of the humblest Baptist preacher who presides over a Church meeting at this time. The sermon he preached on the day of Pentecost was just such a sermon as a common Baptist preacher preaches now, when he charges home upon the consciences of his hearers, ''that God hath made this same Jesus, whom ye have crucified, both Lord and Christ." Acts ii. 36.