Series
on Fundamental Faith
INTRODUCTION
As
noted previously, this is a series of articles based on the
"Articles of Faith" held by the Primitive Baptist churches.
These Articles of Faith may vary in their wording from one
section of the country to another, but in essence are the
same as those proclaimed in the London (England) Confession
of Faith in 1644 and the Philadelphia (USA) Confession of
Faith, September 25, 1742. These are the items that our
forefathers in the faith felt were essential in the belief
of the local church. It was never intended that these
Articles of Faith should replace the Scriptures, or be
considered as superior to the Scriptures. Rather they are an
attempt to make a simple statement of the principle
doctrines found in the pages of the Bible.
In listing
the reason we believe the Bible to be God's inspired word, I
have drawn on external evidence to supplement the claims
of the Scripture writers themselves. Having proved that the
Bible is God's inspired word and the only rule for faith and
practice, I have sought no other source to support the
remaining articles other than the Bible. What Primitive
Baptists believe and practice is based on the Bible.
The following is
used by permission of: “The Primitive Baptist, The Christian
Pathway – Gospel Appeal.”
GOSPEL
APPEAL
Established July, 1966
An Earnest Appeal to a
Closer Observance of Gospel Truth
Vol. XLI No. 9 Craigsville, WV March 2007
FUNDAMENTAL FAITH
By Elder Robert “Bob” Glenn
Dickerson, Jr.
10-5-1930 to 1-12-14
Article X:
WE
BELIEVE THAT BAPTISM AND THE LORD'S SUPPER ARE ORDINANCES OF
THE CHURCH OF JESUS CHRIST, AND THAT THE TRUE BELIEVERS,
BORN OF THE HOLY SPIRIT, ARE THE ONLY FIT SUBJECTS OF THESE
ORDINANCES. AND THAT THE ONLY WATER BAPTISM TAUGHT AND
RECOGNIZED IN THE BIBLE IS IMMERSION OR DIPPING.
"Keep
the ordinances, as I delivered them to you" (I Cor.
11:2).
Paul instructed the church at Corinth to "keep the
ordinances, as I delivered them to you" (I Cor. 11:2). They
are to be observed by the church until our Lord shall come
again (I Cor. 11:26). There are but two ordinances of the
church authorized in Holy Writ, although the institutions of
men name many others. But we are bound by God's Word to
recognize only that which He has established.
Baptism: This was introduced by John the Baptist under
the command of God as an outward sign of an inward fact
(Matt. 3:6). It is to be performed in the name of the
Father, Son, and Holy Ghost; because our salvation rests in
the performance of the work of salvation by each of the
persons in the trinity (Matt. 28:19). It is a symbol of the
death, burial, and resurrection of the believer with (in)
Christ; and a symbol of the burial of our old life of
self-service and the resurrection unto a new life in His
service (Rom. 6:3-4). It is not the washing away of sins,
but the answer of a good conscience toward God (I Pet,
3:21). Valid baptism depends upon a proper administrator, a
proper subject, and a proper mode.
The
Lord's Supper: I Corinthians 11:20; given in Matthew
26:26-29; Luke 22:19-20; Mark 14:22-24; I Corinthians
11:23-30. Also called communion (I Cor. 10:16). The wine and
unleavened bread represent the blood and body of our Savior.
They are not the actual body and blood, for Christ only died
once (Heb. 10:10, 12, 14). When Jesus presented the wine and
bread to his disciples, He was yet flesh and blood.
Obviously in saying "This is my body," He was saying this is
the representation of my body; a physical reminder of my
sacrifice for you. As wine contains power where grape juice
does not, and as leaven is used in scripture as a type of
sin, only wine and unleavened bread can truly represent the
body and blood of our Lord. His blood is powerful to the
remission of all of the sins of all the elect; His body was
holy and without sin. The Bible does not tell us how often
we should administer this ordinance, but does advise us of
the sacredness of the occasion, and the manner in which it
should be administered (I Cor. 11:34).
Many
Primitive Baptist churches (especially in the southern
United States) also include in this article, the statement
that "We believe the washing of the saint's feet is an
example to be kept." We read in John 13:1-17 of the actions
of our Lord while here on earth in washing the feet of His
disciples. Then He said (John 13:15), "For I have given you
an example, that ye should do as I have done to you." This
instruction comes with a promise: "If ye know these things,
happy are ye if ye do them" (John 13:17). The testimony of
God's children over the decades is that they have found a
sweet, joyful blessing in their hearts in this service as
well as in following all the Lord's instructions.
Concerning baptism, we have stated that three things were
essential to constitute a valid baptism: A proper
administrator, a proper subject, and a proper mode. Under
the heading of our next article we shall consider the
scriptural teaching concerning a proper administrator. Here
we wish to consider the proper subject and the proper mode.
True
Water Baptism is only by Immersion: The word translated
"baptize" in our King James translation is from an original
Greek word meaning to "dip, plunge, or immerse." History
records that there was no other form of baptism for many
centuries in tne early church. The symbolism of baptism
picturing a burial and resurrection demands immersion as the
only proper symbol (Rom: 6:4). Examine these scriptures:
Matthew 3:16; Mark 1:5 (why go to the river if sprinkling
would suffice? each town had a well of water); John 32:3
(who would need "much water" to sprinkle?), Acts 8:36, 38
(why would it be necessary for both to leave the chariot and
go into the water just to sprinkle the eunuch?). Even John
Wesley, John Calvin and the other advocates of sprinkling
admitted that immersion was the only true meaning of the
word in the scriptures, and that sprinkling was substituted
later in history by the Roman Catholic Church. Man has been
given no authority to change the ordinances of God, and any
so-called baptism other than immersion is not baptism
according to the practice of John the Baptist and the
apostles. (Note: not any immersion will suffice however;
there must be a proper administrator and a proper subject).
Only
True Believers are Fit Subjects for this Ordinance: Acts
8:12, 36, and 37. True believers are those who have been
born of the Spirit of God (John 1:12, 13) and thus have
repented and believed in Christ (Rom. 2:14; I Cor. 12:3).
Baptism was restricted to these (Matt. 3:7-8; Acts 2:41;
10:47). Nowhere does the Bible mention the baptism of even
one infant. The baptism of an entire household as mentioned
in Acts 16:15 does not indicate that there were any infants
in the household, but rather that all were believers. The
requirement for baptism is quite clear: "If thou
believest with all thine heart, thou mayest" (Acts
8:37).
The
Lord's Supper to be restricted only to members of the
Church: The Lord's Supper is a church ordinance, and
thus obviously intended only for members of the church (I
Cor. 11:18¬20). Only those who have been born again have any
right or interest in communing with Christ; and- these
should follow the example of our Lord in submitting to
baptism and thus taking up the cross to follow Him.
How can a disobedient child observe this hour of communion
with God? Again, there are restrictions placed in the
scripture as to the partaking of this supper (I Cor. 5:11;
11:29). The church can only discipline those within her
body; not those without. To admit any and all to partake of
this supper would be to destroy church discipline, which is
designed to protect the unity and purity of the church.
Again, history records that the early church limited this
ordinance to her members. It is well to note that it was
only with His disciples that our Lord observed this supper,
and that it was only upon the disciples that He performed
the humble task of washing their feet. In summary, only
those who have received a valid baptism and have remained in
good standing with the church are authorized to partake of
this ordinance of the church.
The
ordinances of the church are NOT essential to eternal
salvation: Those who would make eternal salvation
dependent upon baptism or any other church ordinance would,
in so doing, nullify God's election and calling, and the
power of the blood of our Savior. For 4,000 years of the
history of mankind, from Adam to John the Baptist, these
ordinances did not exist, yet God saved His people for
Heaven and immortal glory. Simeon, in Luke 2:25¬32, declared
that he had seen his salvation and was ready to die;
although this was some 30 years before John began to
baptize. The thief on the cross received the promise to be
with Christ in paradise, and it is quite obvious that he had
no opportunity to partake of these ordinances (Luke 23:43).
"Salvation is of the Lord" (Jonah 2:9). See further I
Corinthians 1 : 17; and compare Acts 22:16 and I Peter 3:21. |