Some say the sacred use of a word is frequently quite different from the classical use

Chapter 7-1: Baptizo – Classical and Biblical.

But another class of persons endeavor to go deeper, not relying upon the opinions of others. They say, grant that the classical use of baptizo is as the lexicons mentioned teach, that it always means immerse, and kindred ideas; yet the Biblical use is very different, for in the Bible it certainly sometimes means sprinkle or pour. The attempt is made to show this from various passages; really, it seems that so many are tried because it is felt that none of them are exactly conclusive. I should be glad to go over all that have been thus appealed to, but time does not allow that, and I can only mention those which are most frequently relied on, or which seem most plausible.

I. It is said that, in the case of certain other words, such as pastor, bishop, elder, church, supper, the sacred use is frequently quite different from the classical use; and this is thought to afford a presumption that there is also a difference as to the word baptize. But most of these words have not changed their meaning to something quite different; there is only a figurative or novel application, while the ground idea remains the same. Thus the pastor is a shepherd (figuratively), the bishop is an overseer (spiritually), the church is an assembly (actual or ideal). So baptize is still an immersion, having only a special reference and meaning. The word “supper” has been much insisted on, as having a wholly different sense in the New Testament from its classical use. But when the Apostle Paul speaks of the Christians as coming together to eat “the Lord’s Supper,” (I Cor. 11:20) it was a supper. We continue to apply the term “supper” when it is eaten at other times of the day, but Scripture does not so apply it. Besides, our Lord did not tell us to eat a supper, but to eat bread and drink wine. This is what we must do; and we make here no substitute, either for the elements (bread and wine) or for the action (eating and drinking). So the appeal to “supper” is quite inappropriate. The use of “elder,” however, seems to be a case in point, for this word has changed its meaning. But the change is not in sacred, as distinguished from secular use. The application of the term “elder” to a person who is not old is found in classical Greek, as also in Latin and English. The Greek word presbus, an old man, is used in classical Greek to denote an honorable man, an ambassador, a senator. So with the Latin senator, and the English alderman. This, then, is not a case in which the word acquires an entirely different sense in sacred from what it had in classical use. And so all the examples cited break down, and this supposed analogy and consequent presumption, much relied on by some, amounts to just nothing.

John A. Broadus-Immersion Essential to Christian Baptism

Baptist ought to strive to put learned men in the pulpit

II. MEANS AND METHODS OF PERFORMING THIS DUTY

2. If actions speak louder than words, we may practically teach our distinctive views by everything that builds up our churches in Christian character and promotes their legitimate influence. Baptists are in some respects placed at serious disadvantage in consequence of trying to do their duty. They have not restricted their ministry to men who had a certain fixed grade of education, but have encouraged all to preach who felt moved to do so, and whom the churches were willing to hear. In this way they have greatly helped to meet the vast demand in our country, and have gained a powerful hold upon the masses.

What would have become of the scattered millions in this new country had it not been for the Methodists, the Baptists, and some others who have pursued a like course? But the result is, that we have a great mass of comparatively uneducated ministers and members. Moreover, our Episcopal and Presbyterian brethren brought over the sea the social influence derived from an established church; and this social superiority they have easily maintained in many of our cities, particularly as their ministry was at the same time restricted to men having considerable education. The result is that, while Baptists have many families of excellent social position and influence, and many ministers of high cultivation, yet, in virtue of having a great number who are in these respects comparatively wanting, they have to bear, as a denomination, the odium of social and educational inferiority.

I do not regret this as regards, our past. I think our principle as to the ministry is right, and I rejoice that we have been to take hold of the multitude. But we must strive earnestly to better this situation in the future by steadily lifting up this great body of people as fast as we can. Whatever elevates the educational condition of our denomination or gives more of social influence, provided this be not gained by worldly conformity, will help in securing respect and attention for our distinctive tenets. And a like effect will be produced by the increasing development of benevolence among our churches, and by a completer report of what is actually done.

John A. Broadus-The Duty of Baptists to Teach Their Distinctive Views

Churches ought to govern themselves

It may be well to state briefly what I understand to be the leading distinctive views of the Baptist churches. The fact that certain of these are more or less shared by others will be remarked upon afterward.

4. We hold that these societies called churches were design as shown in the New Testament, to be independent. They no right to control one another. Ample warrant there is for operation in benevolence and for consultations as to questions truth and duty, but without assuming to legislate or in any sense to rule one another. And they must be independent of what we call the State as to their organization, faith, worship, and discipline, while, of course, amenable to the State if they violate those moralities which are essential to public welfare; nor must they suffer themselves to be dependent on the State in the sense of receiving from it pecuniary support.

Now, I repeat that we do not consider these externals to be intrinsically so important as the spiritual, or even the ethical, elements of Christianity. But they are important, because they express the spiritual and react upon it healthily or hurtfully, and because the Author of Christianity, in person or through his inspired apostles, appointed and commanded them. And we think it a matter of great importance that they should be practiced in accordance with, and not contrary to, his appointment, that, in the language of his text, his disciples should observe and conserve (for the word includes both ideas) all things whatsoever he commanded them. We are glad that as to one or another of these distinctive views some of our fellow Christians of other persuasions agree with us more or less. We welcome all such concurrence, and it is not now necessary to inquire whether they hold those opinions with logical consistency. For ourselves, we do not claim to be fully acting upon these views, but we aim to do so, acknowl- edge ourselves blameworthy in so far as we fail; and we desire, notwithstanding our shortcoming in practice, to hold them up in due prominence before ourselves and others. I wish now, first, to present reasons why Baptists ought to teach their distinctive views, and then to remark upon means and methods of performing this duty.

John A. Broadus-The Duty of Baptists to Teach Their Distinctive Views

Chapter XXVI : Of the Church

1. The Catholick or universal Church, which (with respect to the internal work of the Spirit, and truth of grace) may be called invisible, consists of the whole (a) number of the Elect, that have been, are, or shall be gathered into one, under Christ the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.

a Heb. 12.23. Col. 1.18. Eph. 1.10,22.23. & ch. 5.23,27,32.

2. All persons throughout the world, professing the faith of the Gospel, and obedience unto God by Christ, according unto it; not destroying their own profession by any Errors everting the foundation, or unholyness of conversation, (b) are and may be called visible Saints; (c) and of such ought all particular Congregations to be constituted.

b 1 Cor. 1 2. Act. 11.26.

c Rom. 1.7. Eph. 1.20,21,22.

3. The purest Churches under heaven are subject (d) to mixture, and error; and som have so degenerated as to become (e) no Churches of Christ, but Synagogues of Satan; nevertheless Christ always hath had, and ever shall have a (f) Kingdome in this world, to the end thereof, of such as believe in him, and make profession of his Name.

d 1 Cor. 15. Rev. 2. & ch. 3. [Most modern editions cite 1 Corinthians 5 rather than 1 Corinthians 15 here.]

e Rev. 18.2. 2 Thes. 2.11,12.

f  Mat. 16.18. Ps. 72.17. & Ps. 102.28. Rev. 12.17.

4. The Lord Jesus Christ is the Head of the Church, in whom by the appointment of the Father, (g) all power for the calling, institution, order, or Government of the Church, is invested in a supream & soveraigne manner, neither can the Pope of Rome in any sense be head thereof, but is (h) that Antichrist, that Man of sin, and Son of perdition, that exalteth himself in the Church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.

g Col. 1.18. Mat. 28.18,19.20. Eph. 4.11,12.

h 2 Thes. 2.3-9.

5. In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the World unto himself, through the Ministry of his word, by his Spirit, (i) those that are given unto him by his Father; that they may walk before him in all the (k) ways of obedience, which he prescribeth to them in his Word. Those thus called he commandeth to walk together in particular societies, or (l) Churches, for their mutual edification; and the due performance of that publick worship, which he requireth of them in the World.

i Joh 10.16. chap. 12,32.

k Mat. 28.20.

l Mat. 18.15-20.

6. The Members of these Churches are (m) Saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together according to the appointment of Christ, giving up themselves, to the Lord & one to another by the will of God, (n) in professed subjection to the Ordinances of the Gospel.

m Rom. 1.7. 1 Cor. 1.2.

n Act. 2.41,42. ch. 5.13.14. 2 Cor. 9.13.

7. To each of these Churches thus gathered, according to his mind, declared in his word, he hath given all that (o) power and authority, which is any way needfull, for their carrying on that order in worship, and discipline, which he hath instituted for them to observe; with commands, and rules, for the due and right exerting, and executing of that power.

o Mat. 18.17,18. 1 Cor. 5.4,5. with v.13. 2 Cor. 2.6,7,8.

8. A particular Church gathered, and compleatly Organized, according to the mind of Christ, consists of Officers, and Members; And the Officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar Administration of Ordinances, and Execution of Power, or Duty, which he intrusts them with, or calls them to, to be continued to the end of the World are (p) Bishops or Elders and Deacons.

p Act_20:17, with v.28. Phil. 1.1.

9. The way appointed by Christ for the Calling of any person, fitted, and gifted by the Holy Spirit, unto the Office of Bishop, or Elder, in a Church, is, that he be chosen thereunto by the common (q) suffrage of the Church it self; and Solemnly set apart by Fasting and Prayer, with imposition of hands of the (r) Eldership of the Church, if there be any before Constituted therein; And of a Deacon (s) that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of hands.

q Act. 14.23: See the original.

r 1 Tim. 4.14.

s Act. 6.3.5.6.

10. The work of Pastors being constantly to attend the Service of Christ, in his Churches, in the Ministry of the Word, and Prayer, (t) with watching for their Souls, as they that must give an account to him; it is incumbent on the Churches to whom they Minister, not only to give them all due respect, (u) but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves (x) entangled in Secular Affairs; and may also be capable of exercising (y) Hospitality toward others; and this is required by the (z) Law of Nature, and by the Express order of our Lord Jesus, who hath ordained that they that preach the Gospel, should live of the Gospel.

t Act. 6.4. Heb. 13.17:

u 1 Tim. 5.17,18. Gal. 6.6,7.

x 2 Tim. 2.4.

y 1 Tim. 3.2.

z 1 Cor. 9.6.-14.

11. Although it be incumbent on the Bishops or Pastors of the Churches to be instant in Preaching the Word, by way of Office; yet the work of Preaching the Word, is not so peculiarly confined to them; but that others also (a) gifted, and fitted by the Holy Spirit for it, and approved, and called by the Church, may and ought to perform it.

a Act. 11.19,20,21. 1 Pet. 4.10.11.

12. As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; So all that are admitted unto the priviledges of a Church, are also (b) under the Censures and Government thereof, according to the Rule of Christ.

b 1 Thes. 5.14. 2 Thes 3.6.14,15.

13. No Church-members upon any offence taken by them, having performed their Duty required of them towards the person they are offended at, ought to disturb any Church order, or absent themselves from the Assemblies of the Church, or Administration of any Ordinances, upon the account of such offence at any of their fellow-members; but to wait upon Christ, (c) in the further proceeding of the Church.

c Mat. 18.15.16,17. Eph. 4 2,3.

14. As each Church, and all the Members of it are bound to (d) pray continually, for the good and prosperity of all the Churches of Christ, in all places; and upon all occasions to further it (every one within the bounds of their places, and callings, in the Exercise of their Gifts and Graces) so the Churches (when planted by the providence of God so as they may injoy opportunity and advantage for it) ought to hold (e) communion amongst themselves for their peace, increase of love, and mutual edification.

d Eph. 6.18. Ps. 122.6.

e Rom. 16.1,2. 3 Joh. 8,9,10.

15. In cases of difficulties or differences, either in point of Doctrine, or Administration; wherein either the Churches in general are concerned, or any one Church in their peace, union, and edification; or any member, or members, of any Church are injured, in or by any proceedings in censures not agreeable to truth, and order: it is according to the mind of Christ, that many Churches holding communion together, do by their messengers meet to consider, (f) and give their advice, in or about that matter in difference, to be reported to all the Churches concerned; howbeit these messengers assembled are not entrusted with any Church-power properly so called; or with any jurisdiction over the Churches themselves, to exercise any censures either over any Churches, or Persons: or (g) to impose their determination on the Churches, or Officers.

f Act. 15.2,4,6. & 22,23.25.

g 2 Cor. 1.24. 1 Joh. 4.1

The 1677/89 London Baptist Confession of Faith

Women Teachers

In the second century A. D. a man rose up named Montanus. This man claimed to be the Holy Spirit himself. He claimed that there was a fresh outpouring of the Holy Spirit and that there were Christians who had the Holy Spirit and those who did not. He claimed that those who did not have the Holy Spirit were going to be left behind on earth when Christ came. Not only did Montanus teach all kinds of weird doctrines about the Holy Spirit, but he also surrounded himself with women teachers. He exalted these women and allowed them to teach for him.

A lot of what I have been describing sounds a lot like our Charismatic world of today. Charismatics also claim a fresh outpouring of the Spirit, they to are claiming that there are Christians who have the Spirit and those who do not. (Of course it would be impossible to be a Christian if you did not have the Holy Spirit.) Nevertheless these Charismatics are claiming that they are gods, just as Montanus claimed that he was the Holy Spirit. Also the Charismatics of today have surrounded themselves with women teachers.

What happened to Montanus you asked? Well the church condemned him and his movement as heretical. The Charismatics of today are just as heretical as old Montanus was.

In this post I wanted to link to a good article that refutes the idea that women can be teachers in the pulpits of our churches.

The Bible and Women Teachers by Gary Crampton

 B. B. Warfield once wrote:

It is very plain that he who modifies the teachings of the Word of God in the smallest particular at the dictation of any man-made opinion has already deserted the Christian ground, and is already, in principle, a heretic. The very essence of heresy is that the modes of thought and tenets originating elsewhere than in the Scriptures of God are given decisive weight when they clash with the teachings of God.1

Read more of this article here.