Read Ebook: The Standard Manual for Baptist Churches by Hiscox Edward T Edward Thurston

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+STANDARD MANUAL FOR BAPTIST CHURCHES+

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.

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.

CHURCH OFFICERS

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 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 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:+

This and several of the following sections are consistent with the "Star Book on Baptist Church Polity," on the same topics.

CHURCH ORDINANCES

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 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.

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.

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 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 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 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 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.

CHURCH DISCIPLINE

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:

PRIVATE OFFENSES

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