This is taken from the article titled: "What is an Historic Baptist" By David West Sr. (www.reformedreader.org/histb.htm)
5. The right of all people to soul liberty or religious liberty, to freely worship according to the dictates of his heart.
Persecution by the Romans was rampant during the early centuries. It was not until the wedding of Church and State under Constantine in A.D. 313 that "Christians" began to persecute (true) Christians. While the Roman Catholic Church did not personally kill its opponents, the "State" to which it was wed did the work of killing those who opposed the Church's doctrines. It was this union which led to the bloodbath that ensued, and continued through the centuries. True believers were not allowed to worship and believe as the Bible taught. For their fidelity to Scripture, their reward was banishment, scourging, drowning, burning at the stake, etc. All this was because they strove to live a quiet life and follow the teachings of Scripture.
Martin Luther nailed his Ninety-Five Theses to the church door at Wittenburg in 1517. History records this as the event which began the Reformation. Soon after the Reformation began, true believers surfaced from their hiding places, hoping this would lead to the right to worship openly and without persecution. This hope soon faded, when they saw that Luther, Zwingle, Calvin and other Reformers were only interested in religious liberty for themselves. Even though sola Scriptura (Scripture alone) was the foundational watchword of the Reformation, these Reformers still retained the Roman Catholic practice of "infant baptism," of which J. Newton Brown correctly asserts that:
Infant Baptism is an error from beginning to end; corrupt in theory, and corrupting in practice; born in superstition, cradled in fear, nursed in ignorance, supported by fraud, and spread by force; doomed to die in the light of historical investigation, and its very memory to be loathed in all future ages by a disabused Church ... In the realms of despotism it has shed the blood of martyrs in torrents; that blood cries against it to heaven; and a long-suffering God will yet be the terrible avenger.20
It was the error of "infant baptism" which led to the death of a countless number of our progenitors. Refusing to bend the knee to Rome's dogmas, the Baptists continued in their struggle for religious liberty. In the face of these circumstances, the Baptists never retaliated, nor did they persecute those with whom they disagreed. History proves that Baptists have been persecuted by all, and have persecuted none. In England, when the Catholics were in power, they persecuted the Baptists and the Presbyterians. When the Presbyterians were in power, they persecuted the Baptists and the Catholics. While there were periods of toleration, they never achieved religious liberty in England. It was not until their coming to the New World, that Baptists eventually enjoyed religious liberty. However, this was not attained without great struggle and sacrifice.21
There are two distinctions to explain before going further. First, there were brief periods when Baptists could worship according to the dictates of their hearts. This was not religious liberty, but religious toleration. There is a vast difference between liberty and toleration. (This will be covered in a future issue). Second, there is a distinction between religious liberty and Christian liberty. Religious liberty is allowing anyone of any faith the liberty to worship whom and in which manner they choose. Christian liberty is between Christians. Christian liberty is the right of the individual to make Spirit-led decisions on topics like hair length, beards, clothing, meat offered to idols, etc. (This will also be covered in a future issue).
6. The church has only two ordinances, (1) believer's immersion and (2) the Lord's Supper, and are to be observed only in that order (Matthew 28:19-20; Romans 6:3-5; I Corinthians 11:23-30). (Foot washing as an ordinance will be dealt with in a future issue). Countless volumes have been written about these subjects. There are excellent books available which present unanswerable evidence in defense of the Historic Baptist positions on the proper mode and subjects of baptism,22 the meaning of baptizein,23 and the scriptural requirements for admission to the Lord's Table.24 Space does not allow a complete treatment of these topics now. The Historic Baptist position will be briefly presented here, and expanded upon in future editions.
The Mode of Baptism. The Greek word for baptize or baptism means 'to dip' or 'to immerse.' This holds true in Classical Greek,25 contemporary Greek,26 and New Testament Greek.27 The Greek language contains words for 'to sprinkle' (rantizdo)28 and 'to pour' (ekcheo and katacheo),29 which would have been used if either of these had been the intended mode. Historical evidence clearly indicates that immersion was the universal practice, regardless of the climate, for the first twelve centuries of Christianity.30 Archaeological finds prove beyond a doubt that immersion was the practice of early Christians.31 After His baptism, Christ "went up straightway out of the water" (Matthew 3:16a). When John baptized, he went where "there was much water" John 3:23b). The believer's identification with the death, burial, and resurrection of Christ is only pictured by (the mode of) immersion (Romans 6:3-5). This evidence irrefutably shows that immersion is the only mode of baptism known in the New Testament.
The Subjects of Baptism. The key passage used by paedobaptists in support of "infant baptism" is Mark 10:13-16. An honest reading of this passage shows that it contains no reference to baptism. To find "infant baptism" in this passage, one must first place it there.32
In the history of the development of errors in the Roman Catholic Church, Baptismal Regeneration was one of the first. "Infant baptism" was one of the next errors, built upon the foundation of Baptismal Regeneration. The reasoning was that if baptism saves (which it does not), then "baptizing" infants would save them, by wiping away their original sin. This Roman Catholic dogma is the foundation on which all paedobaptist communities operate today. Some will deny that "infant baptism" has any saving efficacy, but still retain the practice of this Roman Catholic tradition.
When John the Baptist went about baptizing, he only baptized those who brought forth "fruits meet for repentance" (Matthew 3:8b). On the day of Pentecost, only those who believed were baptized. In every New Testament example, salvation always precedes baptism. The Paedobaptist appeals to "house-hold baptisms" are based on arguments from silence. Not one clear example of "infant baptism" is found or inferred anywhere in the New Testament.
20 J.Newton Brown, Memorials of Baptist Martyrs (Philadelphia: The American Baptist Publication Society, 1854; reprint, Watertown, Wisconsin: Baptist Heritage Press, 1989), 13. Cf. R.B.C. Howell, The Evils of Infant Baptism (Charleston: The Southern Baptist Publication Society, 1852; reprint, Watertown, WI: Baptist Heritage Press, 1988).
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21 See the article on The Baptist Establishment of Religious Liberty in America in this issue.
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22 E.g., Alexander Carson, Baptism in its Mode and Subjects, 5th ed., (Philadelphia: American Baptist Publication Society, 1853; reprint, Grand Rapids: Kregel Publications, 1981).
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23 E.g., Thomas Conant, The Meaning and Use of Baptizein (New York: American Bible Union, 1864; reprint, Grand Rapids: Kregel Publications, 1977).
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24 E.g., R.B.C. Howell, The Terms of Communion at the Lord's Table (Philadelphia: The American Baptist Publication Society, 1846; reprint, Watertown, WI: Baptist Heritage Publications, 1987).
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25 Cf. Henry G. Liddell and Robert Scott, comps., A Greek-English Lexicon, 9th ed., (Oxford: The Clarendon Press, 1940), 305-6.
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26 Cf. James H. Moulton and George Milligan, The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources (n.p., 1930; reprint, Grand Rapids: Eerdmans, 1980), 102.
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27 Cf. Joseph Henry Thayer, A Greek-English Lexicon of the New Testament, 4th ed., (Edinburgh: T. & T. Clark, 1901; reprint, Grand Rapids: Baker Book House, 1977), 94-95.
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28 Ibid., 561.
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29 Ibid., 201, 338.
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30 See William Cathcart, The Baptism of the Ages and of the Nations (Philadelphia: The American Baptist Publication Society, 1878).
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31 See Wolfred Nelson Cote, The Archaeology of Baptism (London: Yates and Alexander, 1876).
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32 For a masterful treatment of this passage, see Children Brought to Christ, Not to the Font, in this issue.
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5. The right of all people to soul liberty or religious liberty, to freely worship according to the dictates of his heart.
Persecution by the Romans was rampant during the early centuries. It was not until the wedding of Church and State under Constantine in A.D. 313 that "Christians" began to persecute (true) Christians. While the Roman Catholic Church did not personally kill its opponents, the "State" to which it was wed did the work of killing those who opposed the Church's doctrines. It was this union which led to the bloodbath that ensued, and continued through the centuries. True believers were not allowed to worship and believe as the Bible taught. For their fidelity to Scripture, their reward was banishment, scourging, drowning, burning at the stake, etc. All this was because they strove to live a quiet life and follow the teachings of Scripture.
Martin Luther nailed his Ninety-Five Theses to the church door at Wittenburg in 1517. History records this as the event which began the Reformation. Soon after the Reformation began, true believers surfaced from their hiding places, hoping this would lead to the right to worship openly and without persecution. This hope soon faded, when they saw that Luther, Zwingle, Calvin and other Reformers were only interested in religious liberty for themselves. Even though sola Scriptura (Scripture alone) was the foundational watchword of the Reformation, these Reformers still retained the Roman Catholic practice of "infant baptism," of which J. Newton Brown correctly asserts that:
Infant Baptism is an error from beginning to end; corrupt in theory, and corrupting in practice; born in superstition, cradled in fear, nursed in ignorance, supported by fraud, and spread by force; doomed to die in the light of historical investigation, and its very memory to be loathed in all future ages by a disabused Church ... In the realms of despotism it has shed the blood of martyrs in torrents; that blood cries against it to heaven; and a long-suffering God will yet be the terrible avenger.20
It was the error of "infant baptism" which led to the death of a countless number of our progenitors. Refusing to bend the knee to Rome's dogmas, the Baptists continued in their struggle for religious liberty. In the face of these circumstances, the Baptists never retaliated, nor did they persecute those with whom they disagreed. History proves that Baptists have been persecuted by all, and have persecuted none. In England, when the Catholics were in power, they persecuted the Baptists and the Presbyterians. When the Presbyterians were in power, they persecuted the Baptists and the Catholics. While there were periods of toleration, they never achieved religious liberty in England. It was not until their coming to the New World, that Baptists eventually enjoyed religious liberty. However, this was not attained without great struggle and sacrifice.21
There are two distinctions to explain before going further. First, there were brief periods when Baptists could worship according to the dictates of their hearts. This was not religious liberty, but religious toleration. There is a vast difference between liberty and toleration. (This will be covered in a future issue). Second, there is a distinction between religious liberty and Christian liberty. Religious liberty is allowing anyone of any faith the liberty to worship whom and in which manner they choose. Christian liberty is between Christians. Christian liberty is the right of the individual to make Spirit-led decisions on topics like hair length, beards, clothing, meat offered to idols, etc. (This will also be covered in a future issue).
6. The church has only two ordinances, (1) believer's immersion and (2) the Lord's Supper, and are to be observed only in that order (Matthew 28:19-20; Romans 6:3-5; I Corinthians 11:23-30). (Foot washing as an ordinance will be dealt with in a future issue). Countless volumes have been written about these subjects. There are excellent books available which present unanswerable evidence in defense of the Historic Baptist positions on the proper mode and subjects of baptism,22 the meaning of baptizein,23 and the scriptural requirements for admission to the Lord's Table.24 Space does not allow a complete treatment of these topics now. The Historic Baptist position will be briefly presented here, and expanded upon in future editions.
The Mode of Baptism. The Greek word for baptize or baptism means 'to dip' or 'to immerse.' This holds true in Classical Greek,25 contemporary Greek,26 and New Testament Greek.27 The Greek language contains words for 'to sprinkle' (rantizdo)28 and 'to pour' (ekcheo and katacheo),29 which would have been used if either of these had been the intended mode. Historical evidence clearly indicates that immersion was the universal practice, regardless of the climate, for the first twelve centuries of Christianity.30 Archaeological finds prove beyond a doubt that immersion was the practice of early Christians.31 After His baptism, Christ "went up straightway out of the water" (Matthew 3:16a). When John baptized, he went where "there was much water" John 3:23b). The believer's identification with the death, burial, and resurrection of Christ is only pictured by (the mode of) immersion (Romans 6:3-5). This evidence irrefutably shows that immersion is the only mode of baptism known in the New Testament.
The Subjects of Baptism. The key passage used by paedobaptists in support of "infant baptism" is Mark 10:13-16. An honest reading of this passage shows that it contains no reference to baptism. To find "infant baptism" in this passage, one must first place it there.32
In the history of the development of errors in the Roman Catholic Church, Baptismal Regeneration was one of the first. "Infant baptism" was one of the next errors, built upon the foundation of Baptismal Regeneration. The reasoning was that if baptism saves (which it does not), then "baptizing" infants would save them, by wiping away their original sin. This Roman Catholic dogma is the foundation on which all paedobaptist communities operate today. Some will deny that "infant baptism" has any saving efficacy, but still retain the practice of this Roman Catholic tradition.
When John the Baptist went about baptizing, he only baptized those who brought forth "fruits meet for repentance" (Matthew 3:8b). On the day of Pentecost, only those who believed were baptized. In every New Testament example, salvation always precedes baptism. The Paedobaptist appeals to "house-hold baptisms" are based on arguments from silence. Not one clear example of "infant baptism" is found or inferred anywhere in the New Testament.
20 J.Newton Brown, Memorials of Baptist Martyrs (Philadelphia: The American Baptist Publication Society, 1854; reprint, Watertown, Wisconsin: Baptist Heritage Press, 1989), 13. Cf. R.B.C. Howell, The Evils of Infant Baptism (Charleston: The Southern Baptist Publication Society, 1852; reprint, Watertown, WI: Baptist Heritage Press, 1988).
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21 See the article on The Baptist Establishment of Religious Liberty in America in this issue.
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22 E.g., Alexander Carson, Baptism in its Mode and Subjects, 5th ed., (Philadelphia: American Baptist Publication Society, 1853; reprint, Grand Rapids: Kregel Publications, 1981).
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23 E.g., Thomas Conant, The Meaning and Use of Baptizein (New York: American Bible Union, 1864; reprint, Grand Rapids: Kregel Publications, 1977).
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24 E.g., R.B.C. Howell, The Terms of Communion at the Lord's Table (Philadelphia: The American Baptist Publication Society, 1846; reprint, Watertown, WI: Baptist Heritage Publications, 1987).
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25 Cf. Henry G. Liddell and Robert Scott, comps., A Greek-English Lexicon, 9th ed., (Oxford: The Clarendon Press, 1940), 305-6.
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26 Cf. James H. Moulton and George Milligan, The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources (n.p., 1930; reprint, Grand Rapids: Eerdmans, 1980), 102.
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27 Cf. Joseph Henry Thayer, A Greek-English Lexicon of the New Testament, 4th ed., (Edinburgh: T. & T. Clark, 1901; reprint, Grand Rapids: Baker Book House, 1977), 94-95.
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28 Ibid., 561.
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29 Ibid., 201, 338.
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30 See William Cathcart, The Baptism of the Ages and of the Nations (Philadelphia: The American Baptist Publication Society, 1878).
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31 See Wolfred Nelson Cote, The Archaeology of Baptism (London: Yates and Alexander, 1876).
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32 For a masterful treatment of this passage, see Children Brought to Christ, Not to the Font, in this issue.
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