Dear Brethren: In presenting you with a Circular Letter this year we have thought we could present no subject so profitably as a brief synopsis of the leading doctrines and practices of Baptists, together with some Scriptural references and arguments as authority, for our belief and practice.I. OF THE SCRIPTURES. - That the Holy Scriptures of the Old and New Testaments are a revelation from God, written by men divinely inspired; that it reveals principles by which God will judge us; and therefore is, and ever will be to the end of the world, the true centre of Christian union, and the supreme standard by which all human conduct, creeds and opinions should be tried. The following are some direct proofs of the divinity of the Scriptures: 1. Their wonderful preservation. 2. The marvelous fu1fillment of prophecy. 3. Their stupendous miracles. 4. Their moral influence on the world. 5. The Scriptures themselves. - 2 Timothy iii.- 16.
II. OF THE TRUE GOD. - That there is one, and only one, true and living God; who is the Maker and Supreme Ruler of Heaven and Earth; infinite in power, wisdom, and holiness. We infer His existence from His works, and the declarations of the Scriptures. - See Genesis i. - 1; 1 Timothy ii. - 5.
III. OF CHRIST. - That he was born in Bethlehem of Judea, in the days of Herod the king; that he was a man of sorrows and acquainted with grief; that he agonized in the garden; that he died on the cross for the sins of the whole world; that he was buried, and rose again the third day, according to the Scriptures; that he ascended to heaven in the presence of the disciples; that he is now the mediator between God and men; and that he was God manifest in the flesh, as is evident, 1. From the fact that the work of creation is ascribed to him - John i. 1, &c. 2. That the upholding of the universe is ascribed to him. Hebrews i.- 3. 3. In that he hath power on earth to forgive sins. Matthew ix. - 6. 4. That divine worship is commanded to be offered to him. - Hebrews i. 6. 5. That all the appellations of eternal, all-wise, all-holy, &c., as are applied to God are applied to him.
IV. OF THE HOLY SPIRIT. - That the Holy Spirit is the third person in the Holy Trinity; that his office is to convict of sin, regenerate the soul, and sanctify the spirit. - See John xvii. - 8, 9: - l Corinthians xiii:- 2 - 2 Thessalonians ii: - l3.
That he is a person, 1. Because personal appellations are applied to him. - John xiv - 26, 2. Because personal actions are ascribed to him, such as teaching, leading, speaking, &c. - Mark xiii: - 11 - Acts xx:- 23. That he is Divine, 1. Because names only appropriate to a Divine Being are applied to him, as Jehovah - Acts xxviii:- 25. 2. Because attributes proper only to the Most High God, are applied to him, as Omniscience, Omnipresence, &c. - See 1 Corinthians ii: 10, 11, - Psalm cxxxix: 7. 3. Because divine works are ascribed to him. - Job xxvii: l3. 4. Because worship proper only to God is required and ascribed to him. - 2 Corinthians xiii: 14.
V. OF THE FALL OF MAN. - That man was created in a state of holiness, under the law of his Maker, but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint, but of choice; being by nature utterly void of that holiness required by the law of God to render him acceptable in his sight. - See Gen. iii:- 6. - James i: 10. - Genesis v: 3. - Romans v: 12. - John iii: 6. - Psalm li: 6.
VI. THE WAY OF SALVATION - That the salvation of sinners is wholly of grace, through the mediatorial offices of the Son of God. As it is said, By grace are ye saved, through faith, &c. - Ephesians ii: 5, 8.
VII. OF JUSTIFICATION - The great Gospel blessing which Christ of his fullness bestows upon such as believe in Him, is justification; that justification consists in the pardon of sin and the promise 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 his own redemption and righteousness; that it brings us in to a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity. - Romans iii: 24-28. - Romans iv. 5-8. - Romans v: 1 - 16 - 19.
VIII. THE FREENESS OF SALVATION. - That the blessings of salvation are made free to all men by the Gospel; that it is the duty of all immediately to accept them by a cordial and obedient faith; and that nothing prevents the salvation of the greatest sinner on earth, except his own voluntary refusal to submit to the Lord Jesus Christ. - Isaiah lv: 1 - 7. Ezekiel xxxiii: 11. - Matthew xi: 28. - John vii: 37. - Revelatiion xxii: 17.
IX. OF REGENERATION. - That regeneration is that change which is effected in the soul by the Holy Spirit, by the instrumentality of the Gospel truth. It confers no new power on men, but consists in a change of the affections from the love of sin to the holy exercise of love to God, and pure disinterested benevolence to all his creatures. See Ezekiel xxxvi: 26, - John iii 3 - 8. - 1 Corinthians ii: 14. - 2 Corinthians v: 17. That the evidence of regeneration is found in the holy fruits which we bring forth to the glory of God. See James ii: 8 - 26. 1 John iii. 15 - 18.
X. OF ELECTION. - That election is the gracious purpose of God, by which he regenerates, sanctifies and saves sinners; that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end; that it excludes, all boasting, and promotes humility, prayer, praise and trust in God, and that it encourages the use of means in the highest degree; that it is ascertained by its effects in all who sincerely believe the gospel. - See Thessalonians ii: 13. - 1 Peter i: 2 - Ephesians x: 1 - 6.
XI. OF THE PERSEVERANCE OF THE SAINTS. - That such only are true believers as endure to the end; that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; that a special providence watches over their welfare, and they are kept by the power of God though faith unto salvation. - John v: 24. - Matthew x: 24. - John vi: 37 - xv: 6.
XII. OF A GOSPEL CHURCH - That a visible church of Christ is a congregation of baptized believers united by a covenant in the faith and fellowship of the gospel, observing the ordinances, and obeying the laws of Christ. That each church is an independent body of itself, and not subject to any ecclesiastical power, but amenable to Christ. That each of the apostolic churches was independent appears, 1. From the manner in which the apostles use the term, as when they spake of the churches of Galatians, the churches of Asia, &c. 2. Because historians are almost a unit in reference to this. Mosheim says, Vol. 1, p. 86, all the churches in those primitive times were independent bodies. See also Gieseler, Vol. 1, p. 56, That the proper officers of a church are Bishops or Pastors and Deacons. See Philippians i: 1. - 1 Tim. iii: 1 - 2. - &c. That the government of the church is vested soley in its members as appe[a]rs, 1. From the fact that it was certainly the prerogative of the apostolic churches to receive members into their fellowship. See Romans xiv: 1. 2. From the fact that they had the right to, exclude unruly members. See 1 Corinthians v: 1 - 5. - Mark xviii: 17. 3. From the fact they had the right to restore any excluded members who might repent and return as the prodigal and give satisfactory evidence of penitence. - 2 Corinthians ii: 6 and 8.
XIII. OF BAPTISM. - That a believer is the only proper subject of Baptism. This appears, 1. From the commission. Matthew xxviii: l8. - Mark xvi: 16. 2. The numerous examples in the New Testament in reference to baptism. John invariably required of those who demanded baptism fruits of faith. - Matthew iii: 5 - 17. - Luke iii: 9. 3. The circumstances of the Day of Pentecost. - See Acts ii: 41. 4. From Philip's preaching at Samaria. - Acts viii: 12. That the Scriptures enjoin the baptism of none but believers. Of the mode, we believe in the immersion whole body in water, as the only way of Scripturally administering this ordinance. We thus teach and practice. 1. Because the original meaning of the word (as all genuine scholars acknowledge) is to dip, to plunge, to immerse. 2. The places selected for baptism indicate that it was performed by immersion. John baptized in Jordan, - Matthew iii: 6 - and in the river of Jordan. - Mark i: 15. John baptized in Enon, near Salem, because there was much water there. When the eunuch was to be baptized, they came to a certain water, &c. 3. Because the uniform practice of the Christian world for several centuries was that of immersion. - See Mosheim, Neander, and Gieseler.
The design of Baptism is, 1. To make, by a public and solemn act, a declaration of our renunciation of the world and our allegiance to Christ. 2. To figure forth the death, burial, and resurrection of Christ. 3. To form an initiating token and visible badge of church fellowship.
XIV. OF COMMUNION. - That the Lord's Supper is an institution for the Church, instituted by Christ in person. That the broken bread is an emblem of the Savior's body, broken on the cross for sinners. [1.] That the wine is an emblem of his blood. 2. That the eating of the one and drinking of the other are essential to the observance of this ordinance. 3. That the partaking is an expression of faith in Christ, as our Savior. 4. That all Christians are under obligation to observe it. 5. That it is a standing, perpetual ordinance to the end of time. That baptized believers are the only proper and Scriptural communicants, as is evident, 1. Because the Scriptures enjoin baptism as the first duty of believers. 2. Because none but baptized believers are mentioned in the New Testament as being admitted to this ordinance. In the 2d chapter of the Acts of the Apostles, it is those who had been baptized continued steadfastly in the Apostles' doctrine in breaking of bread. 3. The nature of baptism and the Lord's Supper shows that baptism should precede. These principles being true, it appears that baptism must be a prerequisite to communion, and belief before baptism, and immersion the only mode, it follows, as an unavoidable conclusion, that those only are Scriptural communicants who have believed and been immersed. Again: in 1 Corinthians x: l6 - 20, and xi: 20 - 34. The members of the church alone are addressed as being entitled to the privileges of the Lord's table, and since the Scriptures teach that baptism is the initiating ordinance into the church, we regard it profound contempt of God's law to invite any to share its privileges except those who have thus been introduced into the church.
XV. OF PUBLIC WORSHIP. - We believe that public worship on Sabbath is enjoined as a universal and perpetual duty. Lev. xxiii: 3 - 4 - 8 &c.; Luke vi: 6 - xiii: 10. That it is the duty of each church to sustain public worship every Sabbath, either preaching or reading the Scriptures, singing and prayer; Heb. x: 25. That any member of the church who willfully neglects or obstinately refuses to assist by his presence and otherwise as far as he has the ability so to do, deserves to be severed from the rights and privileges of the church. That it is the duty and interest of each church, if their pecuniary condition will at all permit it, to so sustain a pastor in their midst as to enable him to give himself wholly to the work of the gospel.
XVI. OF THE SPREAD OF THE GOSPEL. - That it is the duty of each church to have some systematic plan for the spread of the gospel in our own, and in foreign lands. That the duty to preach the gospel to every creature is an injunction resting with equal force upon all classes of Christians in proportion to their abilities.
XVII. OF THE CHRISTIAN SABBATH. - That the first day of the week is the Lord's day or Christian Sabbath, and is to be kept sacred to religious purposes, by abstaining from all secular labor and recreation; by the devout observance of all the means of grace, both private and public; and by preparation for that rest which remaineth for the people of God.
XVIII. OF THE RIGHTEOUS AND THE WICKED. - That there is a radical and essential difference between the righteous and wicked; that such only as are justified by faith in Jesus Christ and are sanctified by the Spirit of our God, are truly righteous in his esteem; while all such as continue in impenitence and unbelief are unrighteous in his sight and under the curse; that this distinction holds among men in and after death.
XIX. OF THE WORLD TO COME - That at the end of this world, that at the last day, Christ will descend from Heaven, and raise the dead to final retribution; that a solemn separation will then take place; that the wicked will be ajudged to endless misery and the righteous to endless joy; that this judgment will fix forever the final state of man in Heaven or Hell, on principles of righteousness.
We have submitted the above synopsis of the doctrines and practices of the Baptist[s], hoping you will trace out all the scriptural references, in order that you may be fully persuaded of their soundness and be always ready to give a reason for the hope that is in you.
The following is from the Minutes, page 2: "Circular Letter called for, read and referred to the following brethren for examination" {six men were listed}. Later they recorded, "The committee on Circular reported some alterations and recommended its adoption, which was done after reading again."
[From the Campbell County Baptist Association Minutes, pp. 5-11. From a photocopy from the Kenton County Public Library, Covington, KY. - Scanned and formatted by Jim Duvall]
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