Manual of Church Order – Conclusion



The church order which this treatise claims to have adduced from the Holy Scriptures, could not rely for support on human authority. The sect that maintains it, makes no imposing figure on the pages of ecclesiastical history, and does not hold such rank among the Christian denominations, as to recommend its peculiarities to the general acceptance of mankind. When the gospel was first introduced into the world, but few of the wise, the mighty, and the noble, appeared in its defence. God was pleased, with the weak things of the world, to confound the mighty, that no flesh should glory in his presence. The gospel is not a system of human devising; and true faith receives it as the wisdom of God, however weak and contemptible the instruments of its promulgation may appear The true disciple of Christ ought not to permit the odium of the anabaptist name to deter him from strict obedience to all his Lord’s commands.

Although the truth of God does not need human authority, or the patronage of great names, it is nevertheless the Divine pleasure to make it known to the world by human instrumentality; and this instrumentality needs to be adapted to the purpose for which it is employed. If God has commissioned a sect everywhere spoken against, to make known truth which the wise and learned have overlooked, that sect ought to understand the service to which they have been appointed, and ought to fulfil the prescribed duty firmly, faithfully, and in the fear of the Lord. As men designed for a peculiar service, let us, by earnest and constant endeavor, seek to ascertain the will of him to whose supreme authority we yield all our powers, and let us diligently and perseveringly obey that will, whether men revile or praise.

1. It is our duty to maintain the ordinances of Christ, and the church order which he has instituted, in strict and scrupulous conformity to the Holy Scriptures.

If the investigations of the sacred volume, which have been attempted in this work, have not been unsuccessful, the great body of Christ’s professed followers have wandered from the right way. They have established ecclesiastical organizations which are not in accordance with his will; and have corrupted the ceremonies of worship which he instituted. These errors have the sanction of age, and of men venerable for their wisdom. To maintain our peculiarities in opposition to such influences has the appearance of bigotry and narrow-mindedness; and, if they are peculiarities which God’s word does not require, we ought to relinquish them. But if we have attained to a knowledge of the Divine will, on points where the great mass of our fellow Christians have mistaken it, a duty of solemn responsibility is imposed on us, to hold fast what we have received, and defend the truth specially committed to our charge.

The plea is often urged that there are good men in all the denominations, and that the various forms of religion, being alike consistent with piety, are matters of minor importance, and ought to be left to the preferences of individuals. If we do not readily admit this plea in its full extent, we are perhaps understood to deny that piety can be found out of our own party, or to claim undue deference to our judgment in religious matters. But whether men understand us or not, we are bound to obey God in everything. No command which he has given can be so unimportant that we are at liberty to disobey it at our pleasure. When the finger of God points out the way, no place is left to us for human preferences. And when we know the will of God, we are not only bound to obey for ourselves, but also to teach others to obey, so far as they are brought under the influence of our instruction. We may, without arrogant assumption, declare what we are firmly persuaded to be the will of God; and we must then leave every one to the judgment of him to whom all must give account. The man who can disobey God, because the thing commanded is of minor importance, has not the spirit of obedience in his heart; and the man who, knowing the will of God, forbears to declare it, because the weight of human authority is against him, fears men more than God.

2. It is our duty, while rendering punctilious obedience to all the commands of God, to regard the forms and ceremonies of religion as of far less importance than its moral truths and precepts.

One of the earliest corruptions of Christianity consisted in magnifying the importance of its ceremonies, and ascribing to them a saving efficacy. With this superstitious reverence of outward forms, a tendency was introduced to corrupt these forms, and substitute ceremonies of human invention for the ordinances of God. To restore these ordinances to their original purity, and, at the same time, to understand and teach that outward rites have no saving efficacy, appears to be a service to which God has specially called the Baptists. We are often charged with attaching too much importance to immersion; but the notion that baptism possesses a sacramental efficacy finds no advocates in our ranks. It introduced infant baptism, and prevailed with it; and it still lingers among those by whom infant baptism is practiced. Our principles, by restricting baptism to those who are already regenerate, subvert the doctrine of baptismal regeneration, and exhibit the ceremony in its proper relation to experimental religion. To give due prominence to spirituality above all outward ceremony, is an important service to which God has called our denomination.

3. It is our duty to hold and exhibit the entire system of Christian doctrine in all its just proportions.

An important advance is made in the proper exhibition of Christian truth, when ceremony is rendered duly subordinate to spirituality. This gives an opportunity to adjust the parts of the system in their proper harmony. An additional security for the preservation of sound doctrine, is found in the converted church-membership which our principles require. The church universal is the pillar and ground of the truth, because it consists of those who love the truth; and in proportion as local churches are formed of the same materials, they are prepared to stand as bulwarks against heresy. This service Baptist churches have been known to render to the cause of truth. The general agreement of Baptist churches, in doctrine as well as church order, is a fact which gives occasion for devout gratitude to God. Let it be our continued care never to distort the beautiful system of divine truth by magnifying any part of it beyond its just proportion, or suppressing any part of the harmonious whole.

Because we differ from other professors of religion in our faith and practice respecting the externals of religion, we are under a constant temptation to make too much account of these external peculiarities. Against this temptation we should ever struggle. If we magnify ceremony unduly, we abandon our principles, and cease to fulfil the mission to which the Head of the church has assigned us.

4. It is our duty to maintain lives of holy obedience in all things.

Many persons have the form of godliness who are strangers to its power. They render obedience to ceremonial precepts, while they neglect weightier matters of moral obligation. But a punctilious observance of ceremonies has no necessary connexion with remissness in more important duties. In an affectionate family the children who strive to please their parents, and gratify their wishes in the most trivial concerns, are expected to be most dutiful in things of greatest moment. Such children of our heavenly Father ought Baptists to be. We claim to obey his will more fully in the outward forms of religion than any other people. Consistency requires that we should be more obedient also in matters of highest importance. It is highly offensive to God, if, while we neglect his most important commands, we attempt to please him with mere outward service. His omniscient eye detects the attempted fraud, and his holiness detests it. Even short-sighted men discover the cheat, and contemn our hypocrisy. The reputation of religion suffers by our unfaithfulness, and men, who observe our conduct, become confirmed in unbelief, to their everlasting ruin. Persons who do not profess to obey God in all things, may, with less pernicious effect, neglect his holy precepts; but Baptists ought to be holy in all things. Our profession requires us to be the best people in the world; and it should be our constant effort to walk according to this profession.

5. It is our duty to labor faithfully and perseveringly to bring all men to the knowledge of the truth.

We claim that we execute the commission which Christ gave to his apostles more fully than other Christian denominations. This commission requires us to preach the gospel to every creature; and we ought to be foremost in obeying it. This obligation has been felt by some of our faith and order, and all of us ought to feel it. The English Baptists have the honor of being foremost in the work of modern missions; and the names of Carey, and his fellow-laborers, who were the pioneers in this difficult service, deserve to be had, in lasting remembrance. The names of Judson and Rice appear among the foremost in the history of American missions; and the conversion of these men to the Baptist faith may be regarded as a special call of God on American Baptists to labor for the spread of the gospel throughout the earth. On the Continent of Europe, Oncken and his noble band of associates, are, by their laborious and successful efforts in the Redeemer’s cause, but fulfilling the obligations which every Baptist should feel. Voluntary devotion to Christ, and immediate responsibility to him, are conspicuous in our distinguishing peculiarities; and we ought to be conspicuous among the followers of Christ, by our labors or sufferings in his cause.

6. It is our duty to promote the spiritual unity of the universal church, by the exercise of brotherly love to all who bear the image of Christ.

Various schemes have been proposed by the wisdom of men for amalgamating the different Christian denominations. All these originate in the erroneous conception that the unity of the universal church must be found in external organization. To effect the union sought for, compromises are required of the several parties, and the individual conscience must yield to the judgment of the many. All these schemes of amalgamation are inconsistent with the Baptist faith. We seek spiritual unity. We would have every individual to stand on Bible ground, and to take his position there, in the unbiassed exercise of his own judgment and conscience. There we strive to take our position; and there, and there only, we invite our brethren of all denominations to meet us. We yield everything which is not required by the word of God; but in what this word requires, we have no compromise to make. We rejoice to see, in many who do not take our views of divine truth, bright evidence of love to Christ and his cause. We love them for Christ’s sake; and we expect to unite with them in his praise through eternal ages. We are one with them in spirit, though we cannot conform to their usages in any particular in which they deviate from the Bible. The more abundantly we love them, the more carefully we strive to walk before them in strict obedience to the commands of our common Lord. And if they sometimes misunderstand our motives, and misjudge our actions, it is our consolation that our divine Master approves; and that they also will approve, when we shall hereafter meet them in his presence.

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