IN
SERMONIZING
By
A.J. Kirkland
Methods in Sermonizing
Revised and Enlarged
A Text Book Especially Designed to Help the Young Preacher
By
A.J. Kirkland
Bogard Press
214 East Broad St. Texarkana, Arkansas-Texas
Copyright 1970
Bogard Press
2007
Printed in the Philippines for the Churches
TABLE OF CONTENTS
I. Some Important Facts
II. Pulpit Behavior
III. The Topical Expository Method
IV The Persuasive Method
V The Question Method
VI Analogy Method
VII The Synthesis Method
VIII The Analysis Method
IX The Commentary Method
Dedication
To my students, who have been loyal and true to their calling who have so faithfully and zealously followed my teaching, and who have been the greatest incentive in my life to continuous work and study for myself as well as the inspiration for many happy days of fellowship in the Lord and in the ministry, this work is most affectionately dedicated.
The Author
Foreword
In presenting this revised and enlarged edition of METHODS IN SERMONIZING the author does so with a great feeling of satisfaction. The first edition was published in 1946. It was stated in that edition that the methods contained therein had been tried and proved over a period of fifteen years in his teaching and training young men for the ministry. Since that time the book has been used for twenty-two years in the Texas Baptist Institute and Seminary as a text. Other schools have also used the text with success and satisfaction. Its worth has now been proved since 1946.
While the book has thus proved its worth, it is acknowledged that no book may be classified as perfect. This second edition has a changed outline arrangement which is in keeping with the contemporary style of outlining. One chapter has been added which is Commentary or Teaching, Method and which has been recognized as being needed. Some titles of the other methods which are reprinted have also been changed to give clarity to the meaning of the method itself.
The same design and purpose of the work is retained. It is a book for beginners and does not purpose to take the place of higher homilitical studies. It meets the need of the young and inexperienced who seek a means of approach in the making of a sermon outline. It is in this field that many ministers, both young and old, have found it to be of valuable help. It is believed that those who master this work will have no trouble in mastering more exhaustive studies of higher homilitics. In fact, there are many successful ministers in great fields of labor who have had no other training.
Above everything else this work is designed to make the student a Bible preacher and teacher, and , if its direction are followed, he will be a Bible preacher. This is its highest goal.
A.J. Kirkland
Doctor in Bible Languages
2nd President of The Texas Baptist Institute since 1950
Henderson, Texas 75652 USA June 1970
CHAPTER ONE
SOME IMPORTANT FACTS
There are some things that every preacher needs to know very definitely and get permanently fixed in his mind. There is an old adage which says, “There is no royal road to learning.” This proverb is true with preachers as it is in all other fields. One must study if he learns to preach, and then, after he learns how, he must continue to study if he does preach. Too many preachers are either too busy or too lazy to apply themselves to the highest and noblest task unto which God has ever called man. Methods in Sermonizing will not make you preach, but it will help you preach, if you really want to preach and will try.
There is no need here to go into a discussion of the call to the ministry, nor to discuss other supernatural elements of the ministry, such as leadership of the Holy Spirit. All of us recognize that God calls men into the ministry. We recognize that He give us the presence, power, and leadership of the Holy Spirit in His word. In spite of all these facts, a God-called man, with the presence, power and leadership of the Holy Spirit available unto him, and, with his message already written, may become indolent, lazy and backslidden, and, because of ignorance or other handicaps, he may fail.
A Divine call to the ministry embraces a Divine call to many other things. It not only embraces a call to take what we have and with it do our best for the Master, but it also calls us to reach out for everything that is available to us in order that we may grow in the calling whereunto He has called us. To deny this proposition is the height of folly and the essence of failure. Jesus charged His ministers to “Be…wise as serpents, and harmless as doves.”
The Divine injunction to study to show ourselves approved unto God and to be workmen that need not to be ashamed, rightly dividing the word of truth, is just as essential to our success and to our obedience to God as are the injunction to pray and seek the leadership of the Holy Spirit. No church would want a preacher who never prayed, and they would be fully justified in refusing to let him preach to them; but a church would also be as much justified to refuse a preacher who would not study and use every means to improve his ministry. We should not neglect any of these elements of our ministry, especially the essential things that God has commanded. To willfully neglect anything that God has commanded of us, makes rebels and sinners of us. The man who gives his time and energies to form and correctness in the preparation and delivery of his message, and at the same time neglects prayer and spiritual help, makes a mighty blunder and is guilty of great sin; but, on the other hand, the man who gives himself to prayer and spiritual zeal, and makes no preparation of his message, not only make a great blunder and sins mightily, but in most instances will find his prayers unanswered and his zeal disappointing.
The factors which go to make up a great preacher and a great message are supplementary one to the other and the absence of one will render the other powerless, just as one cannot have good bread without all of its essential elements. If one has his message well prepared, and if he delivers it in a flawless way from the standpoint of correctness, and, if it be cold, formal, and Spiritless, it is practically worthless. But on the other hand, if one be every so zealous and seemingly spiritual, and has no message, or if his message is bungled and senseless, his message, too, is practically worthless. Hence, we can easily see that mental preparation and spiritual preparation go hand in hand. They supplement and help each other, and the absence of one destroys the other. The man who is obedient to God and who is zealous of doing and being his best as a minister of His Word will neglect neither of these essential factors.
A word of caution and warning might well be given to extremists on this subject. Circumstances alter many cases. There might be much argument as to how much a man must know before he preaches, and there might be much argument as to what spiritual preparation really is. If we must wait until we have graduated from some school or passed a set standard before engaging in the ministry, there would be many who could never preach. On the other hand, there are those who mistake emotionalism for spirituality, or who would belittle spirituality and call it emotionalism. There need be no extremism here. If God calls a man He has a field for him, and he should seek that field and do the best he can in it with what he has, regardless of his limitations; but with it all he should recognize the duty that God has laid upon him to study and improve his ministry. On the other hand, those who would belittle spirituality and emotionalism should compare the fruits of their own ministry with that of those whom they criticize, and all of us should recognize that God often, because of His merciful grace, blesses the ministry of all of us in spite of our weakness and insufficiency and not because of what we are.
An ignorant preacher once took occasion when some college students were in his audience to boast of his ignorance and to declare that God gave him his sermon. He proudly boasted that all he did was open his mouth and the sermon just rolled out. When he was through boasting, he tried to turn to his text and could not find it. He asked for a song, and when it was finished, he had not yet found the text. Seeing his embarrassment, a college student asked if he might help him, and when he told him the passage he sought, the student promptly told him where it was. After the service this college student boasted of his knowledge and made light of the preacher to some of his flock because of his ignorance, saying that if God was going to give him his message, why did He not tell him where the text was, and even went so far as to say that such a man should not be allowed to preach. Preachers should pray earnestly to overcome jealousy and conceit.
Just as there are essentials that go to make up the character of a thing, even so, there are essential in methods of bringing together and presenting the different elements of character. Bread may possibly contain all the essential elements of good bread without being good bread. The mixing and the proper portion of elements used make the difference. Furthermore, there are different methods of making bread, and there are different sorts of bread. This illustrates the fact that there are essential methods in the preparation and presentation of spiritual bread. And we could carry the illustration further by pointing our that the best cook knows all the different methods of preparing and serving her bread. Likewise, the preacher needs to know his spiritual bread. He needs to know the nature of his message and how to prepare it. This is the purpose of this study.
This course will not deal with the delivery of a sermon, nor the conduct and ethics of preachers, but it will deal with simple methods of sermon building and outlining. Its purpose is to help the student to classify subjects according to their nature and to present a method of approach and structure in the making of a sermon on the text or subject.
One of the greatest problem of preachers, especially young preachers and others who have had no special training, is in finding a way or rule for getting hold of a text or subject and arranging it in a logical and systematic way. If this course is studiously followed and applied, this problem will be overcome, and the student will be able to analyze a text almost as a glance or to arrange in a moment a subject for discussion. Of course, it will take time to gather the material for the discussion or the analysis of the text or outline, but that will be easy for the student to do once he has his outline systematically arranged.
After the student has mastered the methods of approach and arrangement it will then be a matter of energy, determination, consecration and knowledge of the Word on his part as to whether or not he will make a sermon and preach it. That is all that one may expect of any course in sermonizing. It has already been pointed out that the study of methods in sermonizing will not make one preach but it will help him if he wants to preach and will try.
What is a good sermon? Here is a serious question which every preacher needs to study well. It is of such importance that to pass it off lightly may mean the difference of success or failure. Yet there are so many things that go to make up a correct answer that it may be more difficult than appears at a glance. The fruit of a tree is the test of the tree itself. Jesus said concerning preachers (or prophets), “By their fruits ye shall know them.” Therefore for a sermon to be good it must bear the desired good fruit, and to accomplish this many things must be taken into consideration.
A good sermon should have a definite object or purpose. It should meet a recognized need. It should be Scriptural, instructive, interesting and inspiring. In setting up this high standard of a good sermon it will be readily seen that no preacher ever fully graduates. His success will only be a relative success, and there will always be room for improvement. This is as it should be, for the moment a preacher thinks he has reached his goal, learned all there is to know, or accomplished all there is to accomplish, that there is to know, or accomplished all there is to accomplish, that moment he begins to deteriorate, and he will soon be a castaway.
A good sermon should have a definite objective. Every preacher should have a very definite purpose in every message he delivers. If this is not true, it is like shooting at random. Where nothing is purposed there is usually nothing accomplished. But if the objective is reached by a sermon, or if the purpose is accomplished, the desired fruit is more likely to be borne.
To be able to have the best objective, one needs to know his congregation, their inclinations, their spiritual condition, their needs and their ability to grasp the message. One congregation may be so unschooled that it is necessary to be very detailed in explanations, while the same detailed method would be boring to another congregation. One congregation may need rebuking, wile another may need to be challenged to greater activity.
Even in evangelism, which is always needed and which is the greatest burden of the preacher, there should be a definite objective and purpose. Preachers are to be as wise as serpents and as harmless as doves, and Paul said, “Being crafty, I caught you with guile.” Man needs to be taught in evangelism as well as in everything else. He must know that he is lost and why; he needs to know God’s way and be convinced that it is the only way, and then he needs to be persuaded to move according to God’s will. We need not be compromisers, but if and when we preach in such a way that those whom we seek to win are driven from us we are wrong.
Above everything else a sermon should be Scriptural. This should be the main consideration, for God will bless His word in spite of our weakness. Paul told Timothy to preach the Word, and it is unto this task that God calls every preacher. To make a sermon interesting and inspiring, or entertaining, adds to its worth only if it is Scriptural – if it is God’s eternal truth. Otherwise it may be even dangerous because of these qualities. The modernist, who in his purpose and by his method seeks to destroy man’s faith in every fundamental truth of God’s Word, is the most interesting and entertaining speaker that goes into the pulpit.
People should always be led to move because of truth, and not because of emotional excitement. Therefore it is possible and also actually true that many preachers who love truth and want to accomplish the best for the glory of God, move more people by emotionalism than they do with truth. To preach the Bible, one must study it; one cannot preach that which he does not know. This makes Bible preaching a burden to the flesh. It is easy to substitute something else of our own resources, and there is always the temptation to do it; one must ever discipline himself to the study of the Word. Preachers should always remember that when they are preaching they are dealing with the souls of men and with eternal destinies.
How shall the sermon be made interesting and inspiring? Here is another question which is not easy to answer and in which no preacher shall ever fully graduate. Perhaps no preacher, unless he is conceited, is ever fully satisfied with his sermon. Volumes have been written on this subject, and it is not exhausted. Nevertheless, we must face the problem and seek to solve it. To the extent that we earnest and studiously approach it and seek to solve it, to that extent we shall succeed.
We should seek Divine help. Let us never forget that the Holy Spirit indwells the God-called preacher and every believer. There is an affinity of Spirit and an unction from on high for those who will seek it and claim it. The same Holy Spirit that made Peter wax bold, that opened the heart of Lydia, that made the Philippian jailer tremble, and that pricked the hearts of men in the days of the Apostles is our promised help, and God will as assuredly fulfill that promise to us as He will fulfill any other promise, if we but yield to Him and meet the other requirements that are demanded of us. Let every preacher do his best and then let him lean upon God for the power that he needs.
If one is interested and inspired by his own message, it will usually be interesting and inspiring to others. Paul tells us that it is good to be zealously affected, but he also warns us against and condemns a zeal without knowledge. A man may be just as zealous for a falsehood as he can be for the truth. The Apostle Paul is an outstanding example of this fact. Nevertheless, if a sermon is Scriptural, if it has the right purpose, and if the one delivering it is interested in it, it is meet for the Master’s use. Do not deliver a sermon until you are full of it yourself.
Another thing that we should recognize in seeking to make the sermon interesting and inspiring is that God has so constituted man, and he so deals with him, as to grip and interest his mind about things spiritual. This instinct or characteristic is embedded in every fiber of his nature. God has so veiled the future, and He has so obscured the final analysis of all things spiritual, that man’s mind is ever inquiring about them.
For this cause one finds man already interested in a thousand things before he ever preaches on them. Furthermore, though the Divine element has already been mentioned, it is impossible to overemphasize it; it is the business and work of the Holy Spirit to convict the mind and conscience of the unsaved man and to give discernment to the saved. “Spiritual thing are spiritually discerned.” Therefore, when one has made an honest effort in his best, he should move forward without fear or shame, having faith in the promises of God that by the help and power of the Holy Spirit his message will be effective. Paul was a great scholar, and a great orator, and in addition to his gifts and achievements had it inspiration of the Holy Spirit, yet he knew that without the convicting power of the Holy Spirit upon his audience he would be a failure. Therefore, he requested the saved to pray for him, “That a great door of effectual utterance might be opened unto me.”
Notwithstanding all the above things, the question still lingers in our minds, Is there not something else that we can do, something within our grasp, something that we can employ, with which we can stimulate and hold the interest of our hearers? The answer is that there may be many things. Some of these things are occasioned by events that transpire in the community which cause people to raise questions. Such things as floods, earthquakes, wars and other disasters arouse the interest of people. A preacher should ever be on the alert for taking advantage of things, even in the ordinary happenings of the community or nation, which he can use to stimulate and hold interest.
Then, too, there are certain basic laws for awakening, stimulating and holding interest. It is not the purpose of this course to enter this field, but the basic elements of the law are stated here. The mind of man is ever moving in the realm of inquiry. The moment something excited this interest, he becomes curious to know the facts of it, or, in other words, he gives attention to the thing that has excited his mind until his curiosity is satisfied. Man’s mind constantly thinks; therefore, his attention is more or less fixed upon something all the time, and the thing that arouses the most curiosity is the thing to which he gives attention. The person, then, in recognition of this principle who can so move, so act or so talk as to arouse the curiosity and satisfy the inquiry, will hold the attention of this listener. Preachers who preach constantly to the same church or congregation will find this more and more difficult to do. In fact, that is why so many preachers can stay with one church but a short time. Humanly speaking, the interest wanes because they come to know him so well that they are no longer curious about what he is going to say or do.
It must be further pointed out, however, the real interest goes deeper and further than mere curiosity and its satisfaction, although these elements are always present. There is the matter of personal concern. It is in this mental field that real interest is held and people are actuated into doing things. That field of interest which merely excites curiosity and satisfies it may never do more than entertain, but the interest that abides and bears fruit convinces the person that he sustains a personal relationship and concern in or with the thing that has excited him. It is in this field that we must move in the preaching of the Word. Anything which is above reproach may be legitimately used to excite the mind and arouse it to inquiry, but when that is accomplished, we must move into the realm of Divine Truth, bringing the audience to a realization of personal concern in the thing we are discussing.
In the field of thought there are two distinct realms, one of these realms is that in which thought is related to man’s five senses: touching, seeing, hearing, smelling, and testing. This is the realm of concrete or material things. Spiritual things come for the most part in this field, so far as the mind is concerned, although it may be said that the spirit mind of man is his sixth sense, and is just as definite a reality as any one of the five physical senses. The preacher must of necessity deal mentally in both of these realms. In dealing with historical subjects and with subjects in the material realm, one is dealing with the concrete; but when dealing with such subjects as Salvation, Repentance, Faith, Love, and Righteousness, he deals with the abstract. One of the best ways to arouse and hold interest is to deal in both realms of thought when we are preaching. Truth is abstract, but it may be mentally clothed in the material. This is what God did when He gave Christ to the world. Christ was God before His incarnation. As such He was physically invisible, untouchable, and inconceivable; but being clothed in the likeness of man, He was brought down within his grasp.
In the preaching of Jesus, He largely followed the method of combining the concrete with the abstract. His parables are ample proof. Often He would state a truth and then give a parable or some illustration out of human experience or Bible history to set forth or explain that truth. Note how He explained the new birth to Nicodemus with Moses and the serpent in the wilderness. Preachers today can do no better than to follow this rule of Jesus. The greatest preachers in every age, preachers who have been most effective, preachers who have gained the greatest audiences and who have won the greatest number to Christ have followed this example.
To gain and to hold interest, then one should illustrate His truth. Since Jesus set the example, do not be afraid and do not be apologetic about it. Use simple illustration both in the realm of the concrete and abstract. Most people do not think far and deeply in the field of logic or the abstract, but all of them can visualize action and material things. Hence, when preaching n salvation or repentance, use logic, set it forth in all of its abstract concepts, but then find a clear-out Bible example of it and illustrate how it works. It is more apt to be interesting and effective if it is so done.
While it is permissible and good to use any example of experience and observation that will clearly illustrate the truth at hand, yet it is better to stay with the examples and things of the Bible if possible. And in most cases one can find all the illustrative material that he needs in the Inspired Record. It is more effective, and it is certainly true. People will have greater respect for it, and after all, one cannot improve upon the Bible. Above everything else, one should make his illustration set forth truth rather than obscure it. Too many times preachers tell stories to illustrate the truth, and the people will remember the story and forget the truth, or miss it all together. Such storytelling is worthless and is to be shunned.
In presenting Methods in Sermonizing, the general principles set forth in this introductory chapter shall be followed. Seven different methods will be introduced and explained. Each method will deal with a different type of sermon, a different type of text or a different type of subject. It is also the purpose of this study to help the student to classify his subjects and texts according to these methods, enabling him to determine which method is the best approach to each type of subject or text. It is not only the purpose of the course to explain the methods, but to illustrate each of them by giving examples, and to carry the student through such exercises as will help him to understand the methods.
CHAPTER TWO
Pulpit Behavior
1 Timothy 3:15 - But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.
Although it has not been the purpose of the author in this work to deal with the subject of delivery of sermons, nor the art of public address, it seems that it would be proper and helpful if we considered some suggestions, that, in a general way, would be an advantage to preachers. Every true preacher desires to be his best and do his best. Such a desire is not only a human inclination, but, if he has the cause of Christ at heart, he desires to be his best for the glory of God. There are many things about preaching and other duties of the ministry that cannot be learned through an instructor, but they can be acquired by experience only. However, by being alert and observing, by being prayerfully studious, many thing can be learned more quickly.
Every preacher should be careful to maintain the proper attitude toward the public which he serves. Perhaps this is one of the most important things in the ministry of any man. The success or failure of life in any field may be largely attributed to one’s attitude. One must maintain the confidence and respect of people if he is to influence them. Many preachers have failed at this point, and have driven themselves into oblivion by manifesting an improper attitude. To be rabid, radical, boastful, proud, self-righteous, jealous, and resentful is to drive people from us. We should be sober, well poised, never jumping into a thing nor attacking a problem until we have had full opportunity to know all the facts involved. Above all things, we should not be fractious. Some preachers take pride in claiming they call a spake a spade, hew to the line and let the chips fall where they may, and say just what they think, regardless of the consequences. Such preachers as a rule are either liars or fools. The author visited a hospital for the insane once and was impressed with the fact that the inmates of that institution were very frank to speak their minds, calling things by their right names, hewing to the line, regardless of the consequences.
The sane, sensible man, who has the right attitude, will always guard his speech. He will use the best judgment in dealing with any subject or problem, prayerfully seeking for the most judicial way to express himself, in order to accomplish his purpose and at the same time, maintain his own dignity and the respect of all men. Before He returned to the Father, Jesus told His disciples, “I have many things to say unto you but ye cannot bear them now.” And Paul would meet the question of attitude by saying “I am made all things to all men, that I might by all means save some.”
To maintain the right attitude does not mean that one must be a compromiser. No one would say that of our Savior not of the great Apostle Paul. To be sure, there were issues and occasions when both of them were subjected to bitter suffering and persecution because of their teaching and attitude, but they did not invite it by purposely making themselves disagreeable and obnoxious. Keep in mind that one can be true to God and to truth and, at the same time, be courteous and gentle. Even when occasion demands that we be severe and pungent, we should do so in all humility and earnestness. Jude says, “Contend earnestly for the faith once delivered to the saints.”
One should always be earnest, sincere and firm. He should not be so familiar with his people that he become common to them; then they will not take him seriously and his word or judgment will be no more than that of anyone else they know. But, on the other hand, if he holds himself aloof from them to the extent they feel that he is indifferent and unsympathetic, they will not confide in him nor trust him. All men appreciate sincerity, earnestness and firmness. One may laugh, jest and even be ridiculous with his pastor and seem to love him, but the most abiding love and appreciation do not lie in that direction. Being human with your congregation does not mean to be cheap and vulgar.
A preacher should be as brief as possible to be clear and effective. Do not be long and tedious with your message. Know what you are going to say, say it, and quit. Some preachers kill their message before they get to it with “introductory remarks;” some drag or strangle it to death while they deliver it, and some kill it with “concluding remarks” after they have preached it. Every one should remember that we are living in an age which is geared to high speed. This condition has caused a nervousness of all people which has become a sort of nature with them. They cannot help it because it has become a part of them. If a congregation gets tired and restless it is not its fault, but it is the fault of the speaker. It is better to get one or two thoughts over to a congregation gets tired and restless it is not its fault, but it is the fault of the speaker. It is better to get one or two thoughts over to a congregation in such a way as to be retained and appreciated, than to give so many thoughts that do not register and that are not retained. Therefore, if one knows his lesson well, delivers it in a smooth and effective way, though it be brief, he will more nearly accomplish his purpose than in any other way.
Above all things a preacher should seek to magnify the Lord, His work and Word, rather than himself. There is an old saying that self-praise is half scandal. A man may get to be a hero with a certain group by displaying himself or his talents, but it will not be with true, consecrated people. People who are led and dominated by the flesh are the only hero worshipers. If there is ever a time when the preacher should want to be completely forgotten it is when he is preaching the unsearchable riches of God’s grace. Hence, a preacher should never be boastful, and he should talk about himself as little as possible.
It is a fine thing to be able to memorize Scripture and quoted it but when a preacher does it for show he becomes repulsive. J.M. Newburn, who was president of Jacksonville College of Texas, and who taught preachers for many years, advised preachers to memorize every Scripture for many years, advise preachers to memorize every Scripture text from which they were going to preach, but in the most scathing language he denounced the preacher that would display himself by going into the pulpit without his Bible, thus seeking to show the people that he was ‘smart.” He would say, “When you turn to the Scripture and read it, you are displaying God and His Word, but when you leave your Bible are displaying God and His Word, but when you leave your Bible our of the pulpit and quote from memory, you display yourself.” If one is especially talented or has an especially keen intellect, the people will find it out without his making an open show of it.
Unnecessary jesting, joking or so-called “wise-cracking” in the pulpit is another display of self that most assuredly is out of place, and if practiced persistently will do a preacher more harm than good. Especially is this true of one who does not have a natural gift of humor. There are men who have a personality which seems to have a natural trait of wit and humor, but such personalities are rare, and, even then, one should be very careful lest he reach the place where people do not take him seriously. Unnecessary foolishness is condemned and forbidden out of the pulpit and certainly has no place in it. There is no doubt that if we study the Scriptures carefully, and, if we observe human nature closely, we shall conclude that such things belong to the carnal and not to the spiritual nature, and no preacher of the gospel should ever be guilty of yielding to the domination of the flesh.
Be your own natural self in the pulpit. Perhaps as many preachers have hurt their ministry as much by trying to be someone else as by any other one thing. Most every preacher has an ideal. That is only a trait of nature. This being true, he is apt to set that preacher up as a model in his own life and try to be like him. He will try to dress like him, comb his hair like him, cultivate all his mannerism, his gesture, and even his voice. When one makes that mistake he makes a joke of himself with the public. He is not natural, but he is a poor imitator. His own personality is submerged under that of another so that it is lost, and at the same time the other is so poorly imitated that it is but a comical caricature. Such a thing is inexcusable and ridiculous.
To avoid being an imitator, however, does not mean that we are not to be like other people, nor does it mean that we cannot adopt the good characteristics of others for ourselves. There is a sense in which all we have and are is copied from others. We learn to do everything that we do from others. We obtained all we know from others. Therefore we should ever be alert to new ideas, or to any worthwhile thing that we may get to enrich us. But we should adapt such things to our own personalities, thus retaining our own natural individuality. In other words, what we get from others let us make a part of our own natural selves rather than to lose our own personality and individuality by mimicking others. When you were growing up, you adopted those things to your own personality in an unconscious way. Your own personality and individuality were not altered, but they were developed Happy is the man who can always do that in life. And always remember that you do not have to be contrary to everyone else, disagreeable with everyone else, and counter-wise to everyone else to retain your own individuality. You may be like others and, at the same time, be different from each of them.
Let your gestures and actions in the pulpit be those which will not attract attention to themselves, but will hold attention upon or emphasize what you are saying. Every speaker is confronted with the question of how to deliver his sermon most effectively. Perhaps this is a question that can never be answered to the full satisfaction of our minds. Perhaps no man is ever fully satisfied with his sermon. This is also a question in which it is difficult for one person to instruct another. After all, most of these questions will be answered in the practice of preaching rather than by oral or written instruction. There are some points of simple instruction, however, that any man may use to an advantage, and the practice of which will be a great help to him.
If we remember, that the one great objective in our preaching is to get our thoughts and our ideas over to the audience, and that anything which help to do this is right, while anything that hinders is wrong, we will have made a great step toward attaining our goal.
If one is at ease himself and seemingly unconscious of himself it will help. An awkward, stiff or uneasy posture or carriage will get the mind of the audience upon the preacher rather than upon what he is saying. Thus, the attention of the audience is divided or distracted. Many preachers have a problem here. In fact, every preacher has to overcome uneasiness. To some extent this comes naturally as one develops in his preaching. Timidity and self-consciousness contribute to this uneasy and awkward carriage more than any other one thing. There is a way to help ourselves to overcome this handicap more rapidly, however. Instructors give the following points of counsel.
1. Seek to have the same easy carriage in the pulpit as out of it. Assume that you are just moving along with one person and talking to him.
2. Stand erect, swell your chest, breath rather deeply but evenly, and with all your muscles relaxed. Do not be rigid or stiff.
3. In standing erect, pull your shoulders moderately back, your lower stomach in or up. Do not allow yourself to move from this position until you do so deliberately, then move with an easy relaxed motion, never allowing your muscles to become rigid or stiff.
4. Lean a little forward so that you will be balanced on the front part of your feet rather than on your heels.
5. Let your hands be relaxed at your sides, but if they seem to bother you, cross them in front of the stomach just below the belt-line.
6. Always let your movements be without stiffness or jerkiness. Practice by filling a glass brimful of water and moving it about without spilling the water. Note the difference when the muscles are relaxed and when they are stiff.
7. Speak deliberately and smoothly, using the stomach as an old-fashioned air bellows. Practice letting your words come out with your breath. A good way to practice speaking is to lie flat on your back, read or speak aloud, then train yourself to speak the same way when standing erect.
Be sure to observe and practice these points of instruction extensively. They will be a great help to each one in acquiring ease and in overcoming awkwardness. This is only the beginning, however, and from this point on one has to think of the proper emphasis of his thoughts which has to do with the use of his voice, word emphasis and gesture. In this short study it is impossible to discuss the use of all these things. There are many good books available on this subject and one should acquaint himself thoroughly with it. One great author on this subject gives the following counsel which is worthy of mention here, and with his words we conclude this study:
“Know your message, feel your message, speak as you feel in your heart and soul. Move and act in whatever manner that will hold attention, add interest, or emphasize the thought: but do nothing or make no move unless it will accomplished these things. Remember that it is your audience that is to be moved – not you.”
CHAPTER THREE
THE TOPICAL EXPOSITORY METHOD
Expository preaching is one of the most common, the most simple and the most effective method of preaching. Expository preaching is that which merely expounds a doctrine or explains a text or subject. It might be called explanatory preaching. To explain a thing simply means to take each part separately and explain what it is and what it does. It makes simple that which is assumed to be difficult, or something which the listener does not understand.
The Expository Method may be used on different types of texts and subjects; in fact, explanations are necessary in whatever method we may be using, but this method is best suited to subject dealing with abstract things. Doctrines need to be set forth and explained. In dealing with such abstract subject as Salvation, Repentance, Consecration, Faith, etc. the burden is to explain all about it, so that the listener may be able to understand it. Too many preachers fail to make their hearers, especially doubters, appreciate their message or the doctrine set forth, because they fail to explain it fully or logically. Take, for example, the doctrine of the security of the believer: it is often declared, but it is done in such a way as to drive people from it rather than make them appreciate it. If the doctrine is thoroughly explained in the right spirit, even those who do not believe or accept it will appreciate it.
In this day of so many creeds it is necessary to expose error and answer objections to the truth. This may be done in such a way as to be offensive, or it may be done in such a way as to maintain the respect of the listener though the message itself might be rejected. Blessed is the man who can thus present his message. Some preachers presume they have not preached the truth unless they have vilified and offended those who are known to reject their teaching. This is a deplorable attitude. It is a harmful attitude because it drives people away from the truth, creates a prejudiced mind which is therefore closed to the truth. When such methods result in empty pews, the preacher often presumes that the people will not hear him because they do not want the truth. Every preacher should preach a sermon to himself every day on the text, “Be ye therefore wise as serpent, and harmless as doves.” This does not mean that the preacher should in any sense whatever, compromise the truth, but it does mean that he should wisely contend for the faith.
The Apostle Paul certainly could not be called a compromiser. He was not only wise in his presentation, but he also preached compassionately without compromise the truth. If the great preacher, the Apostle Paul, preached in tears, it is never out of place for preachers today to be so burdened with their messages that the fountains of their tears are loosed.
In the exposition of a subject or doctrine there are three basic principles to consider: (1) Its meaning. (2) Its basic elements. (3) The logical arrangement of the elements. Other things may be brought in, but only the most essential or basic principles are mentioned here. If these three principles are properly mastered and applied the student will not have any trouble in making his sermons with the Topical Expository Method. These three principles are not considered separately.
1. The Meaning of the Subject or Doctrine. This of course has to do with definitions. This is a very important matter. It is not necessary to spend a great amount of time on definitions, but it is necessary to get the subject or element that we are discussing clearly and definitely fixed in the mind of the listener To fail to do so will often destroy the interest in the message or so confuse the listener that he will fail to comprehend it; and not only is this true, but the preacher may even miss the truth himself, because he has failed to comprehend it; and not only is this true, but the preach may even miss the truth himself, because he has failed to comprehend definitely the meaning of that about which he speaks. It is also often true, that the very truth of the thing that one is about to discuss is in the meaning of the subject or text itself. For example, takes the subject of Salvation. A correct definition of it excludes works and apostasy, and if the listener accepts the universally approved definition of it, he must then accept the truth which is presented. In adopting definitions one can do no better than to use the Bible. Human definitions change with usage of words and language, but the Bible does not change. However, this is rare, and in most cases where a standard dictionary is used, it will agree with the usage of the Bible. This part of the sermon is called, The Introduction.
2. The Basic Elements of the Subject or Doctrine. By these basic elements, of course, is meant the principal parts that go to make up the whole. In dealing with material things, such as the making of bread, it would mean the different things that go into the bread to make it. But in dealing with things mentally it would mean the basic and different facts that taken together would make up a complete explanation of the one central truth of doctrine or subject under consideration. These may be few or they may be many, depending upon the nature of the subject or doctrine under consideration. These elements, when properly found and stated, form different topics for discussion make up the outline for the main body of the message. When they are all discovered and properly arranged, a complete, well-rounded sermon outline is in hand for an expository sermon.
What every preacher wants to know is how to discover and arrange these basic elements. The arrangement of the elements is discussed farther on; we are now concerned with the means of discovering them. Perhaps there is no absolute rule or law that can be adopted here, and every preacher must endeavor to use his own ingenuity in discovering these elements, but in every thing which is to be explained there are certain common characteristics. For instance, let us observe that everything has a meaning, a character, an origin, a source, a fact or many facts of nature, a function, or work, an influence and a purpose. Now, if these things are kept in mind and, when a subject is taken into consideration, if these characteristics are found, then the subject is broken down into its relative parts. A table of elements is given below which will help and to which the student may add as he thinks for himself. This table of elements furnishes topical elements of many subjects and doctrines.
2TABLE OF ELEMENTS
1. The meaning of it.
2. The origin of it.
3. The source of it.
4. The nature of it.
5. The working of it.
6. The means of it.
7. The need of it.
8. The essentiality of it.
9. The inclusiveness of it
10. The exclusiveness of it.
11. The purpose of it.
12. The cause of it.
13. The blessings of it.
14. The curse of it.
15. The dangers of it.
16. The fruit of it.
17. The results of it.
18. The foolishness of it.
19. The wisdom of it.
20. The possession of it.
21. The presence or absence of it.
22. The dimension of it
23. The power of it.
24. The impotency of it.
25. The certainty of it.
26. The uncertainty of it.
27. The evil of it.
28. The beauty of it.
29. The worth of it.
30. The proof of it.
31. The promise of it.
32. The assurance of it.
33. The basis or foundation of it
34. The way of it.
35. The cost of it.
36. The endurance of it.
37. What it does.
38. How to meet or combat it.
39. How to overcome it.
40. God’s remedy for it.
41. The judgment of it
42. The rewards of it.
In the exercise which shall follow, the student will be directed as to how, upon choosing a subject, he may then get from the table of elements the elements which he needs for developing the sermon outline. However, it is pointed out again that this table is limited, and it is given only as a suggestion to open up the field of thought for the student.
3. Logical Arrangement of Subject Elements. We come now to the third basic principle of topical expository preaching: the logical arrangement of the material or topics of discussion. To do this, we simply follow the rule of putting first things first and last things last. The foundation for the discussion is of course laid in the definitions and in introducing the subject. From the point one must begin at what is most reasonably the first step of explanation. It might be the origin of the thing involved, or the source of it. Then would follow the nature or character, then the working or influence, and finally, the purpose, value or accomplishments of it. If we remember that in the development of a message there should be a gradual and progressive unfolding of the subject from the least to the greatest fact of importance, it will not be hard for us to arrange the material.
Another thing to be remembered in arranging the topics or elements of the subject for explanation is that a definite objective is to be preached, and for that reason they should be so arranged as to place the emphasis upon the things that will most likely have the desired effect. We preach primarily to get men to move and act in keeping with God’s will and revealed truth. Therefore the last and climaxing part of our message should be planned for the strongest personal appeal to our hearers. It is therefore logical that those elements of the subject that give information and instruction to the audience should be dealt with first, and those elements of personal interest and value should be the climaxing topics of the discussion. Hence if one is discussing salvation, after giving the definition, the source, and the means, it would then be logical to turn to man’s need of it, to the promises and to the blessings of it. In doing so one has explained the essential elements of it, and then he has brought man to his personal need and benefits of it. If these things are kept in mind it will not be hard for us to arrange, in the most logical and profitable way, the topical elements of the message.
The student is here given some examples and exercises applying the simple principles which have been discussed.
EXAMPLE I.
SALVATION
DEFINITION: The meaning of it.
Webster says: “Salvation: The saving of man from the spiritual consequences of sin; especially, deliverance from sin and eternal damnation through the atonement of Christ; redemption. 2. Preservation from destruction, failure or , other evil.” Webster’s Collegiate Dictionary, Fifth Edition. A. Merriam-Webster. G.C. Merriam Co.
PRINCIPAL ELEMENTS
I. THE SOURCE OF SALVATION.
II THE MEANS OF SALVATION
III MAN’S NEED OF SALVATION
IV. THE BLESSINGS OF SALVATION
Now the student has before him a very simple, skeleton outline. It is not complete, for the elements chosen for discussion must be developed and enlarged upon. The average student, however, can see in this simple outline the basic for a good sermon. If the student will now consult his table of elements, he will find the four elements in this example are number 3, 6, 7, and 13 in the table. This illustration reveals how one may take many other subjects, consult the table elements and find the very elements needed for the development.
For example, let us take another:
EXAMPLE II.
CONSECRATION
INTRODUCTION: The meaning of Consecration. What it is?
I. THE NATURE OF CONSECRATION.
II WHAT CONSECRATION INCLUDES.
III. WHAT CONSECRATION EXCLUDES.
IV. THE FRUITS OF CONSECRATION IN OUR LIVES.
Here is another outline for the development of a sermon. Let the student now consult the table of elements and see if these four topical elements are listed and what their number are. As we look further at these examples and compare them to the table of elements, it is seen that there are many others of the subjects which we have used. This may be done either by adding to the elements already chosen, or by making another outline altogether. This is all to a great advantage. A Bible subject is never exhausted, and the more ways we can approach it, the better off we are.
Take, for instance, the subject of Salvation: the outline above might be enlarged by inserting number 34 between the numbers I and II in the outline, and by adding number 36 at the bottom as the last element for discussion. Or it is easy to make more outline just as good as the first, as follows:
EXAMPLE III
SALVATION
INTRODUCTION: The Meaning of it. (No. 1 in the table of elements)
I. THE NATURE OF SALVATION. (No. 4)
II. THE WAY OF SALVATION. (No. 34)
III. THE PROMISE OF IT. (No. 31)
IV. THE COST OF IT. (No. 35)
V. THE ASSURANCE OF IT. (No. 32)
VI. THE ENDURANCE OF IT.(No. 36)
Hence, we see that with this table of elements, and other thoughts that each may add for himself, topical expository preaching may become easy. The student should be cautioned against using too many elements, lest he get more material than he can fully develop. It is better to develop a few elements well than to have so much material that none can be fully developed. However, the beginner, until he learns to develop his elements fully, might do well to use more elements in order to hold interest and have the necessary material for his message. In this particular phase of making the sermon one must more or less judge for himself.
The student is now directed to work out the following exercises.
EXERCISE 1: Study the following outline, as to arrangements, point out the changes you would make in it, and tell why you would make them.
SIN
I. HOW TO OVERCOME IT.
II. GOD’S REMEDY FOR SIN.
III. THE MEANING OF SIN
IV. THE ORIGIN OF SIN
V. THE CURSE OF SIN.
EXERCISE II. Now, turn to the table of elements and note form which items the above elements are taken.
EXERCISE III. Carefully study and answer to the best of your ability the following questions, writing out both the question and its answer.
A. What is the meaning of sin? What Scripture proves your answer?
B. What is the origin of sin? What Scripture proves your answer?
C. What is the curse of sin? (God’s curse upon sin) What Scripture proves your answer?
D. What is God’s remedy for sin? What Scripture proves your answer?
E. How can one overcome sin? What Scripture proves your answer?
EXERCISE IV: Take your skeleton outline on SIN, Exercise I, and your written answers to the questions in Exercise III. Put them together and make a complete sermon outline.
If the student has carefully and fully followed the instructions given in these exercises, he will find that the answers to his questions in Exercise III constitute the material for completing or developing the skeleton outline, which he has arranged from Exercise I, into a full, well-rounded-out sermon outline. These exercises are given to help the student follow and to actually put into practice what he has studied in this chapter. It is important that he go over them, again and again, until he fully understands them.
EXERCISE V: Without any help or suggestion, except to use the table of elements as a basis, develop a sermon outline on the subject of Repentance.
After the exercise is finished, compare it to the complete outline on Salvation in this chapter, and see if they are similar in form, progressive thought, arrangement, and Scriptural proof.
The skeleton outline, Example II, on the subject of Consecration is developed below exactly as the student is directed in Exercise III. Follow this development carefully and compare it to your own as developed from the exercise on the subject of sin.
A. What is the meaning of consecration? What Scripture proves your answer? Answer: “To appropriate or dedicate to a sacred use.” Proof: Webster’s Dictionary, 1 Chronicles 29:5; Exodus 28:3.
B. What is the nature of consecration? What Scripture proves your answer? Answer: Consecration means, primarily the same as satisfaction and has two elements: (1) A separation from the world, or common things, i.e., cleansing. (2) Dedicated to a sacred and holy purpose. This truth is found in the whole tenor of Bible teaching, Young’s Analytical Concordance. Aaron and the Levitical priesthood are an example, 1 Chronicles 29:5. Paul is another example, Romans 1:1, 2. All saints are so commanded, John 17:15-17; 15:3, 4.
C. What does consecration include? What is your proof? Answer: It includes salvation, first, and second, to walk after the Spirit. The very nature of it proves this, Galatians 5:16. It means an abiding in Christ, John 15:1-4.
D. What does consecration exclude? What proves your answer? Answer: It excludes walking after the flesh, ungodly living, Galatians 5:16-20.
E. What are the fruits of consecration in our lives? What Scripture proves your answer? Answer: Meet for the Master’s use, John 15:3; fruit bearing, John 15:2; the joy of peace and fruit bearing. Philippians 4:5-9; an abundant entrance into the everlasting kingdom, 2 Peter 1:5-11; and eternal brightness, Daniel 12:3.
Now, with the above questions answered, we take the answers which make up the material and assemble the outline.
It can now be seen that we have a well-rounded sermon outline, and one from which one could reasonably be expected to deliver a good message. Let us now notice how the skeleton outline was develop. It is apparent that there was but one reasonable thing to do. That one thing was to go into the Word of God and find the basic facts that set forth the truth called for in the skeleton outline. Thus, when the source of salvation is considered, it was necessary to inquire as to where it originates, or from when it came. The informed Bible student knows that it is from God. Therefore, all that he needs to do is to set down the facts concerning the source of salvation and select the Scripture that he needs to confirm the fact. The same process was followed relative to the means, the needs, and the blessings of salvation. We can see that in this method of sermonizing the message will be a Scriptural message. Salvation is not only set forth, but every statement is confirmed by the Word of God.
In this method of sermonizing one may move with confidence and assurance, which within itself is a great asset to the preacher. He knows that he is preaching the plain Word of God in a simple, straightforward manner, and nothing can give greater strength and zeal to the preacher than to have this knowledge and assurance. There are, however, two things every student should be warned against: First, be sure the points of explanation which develop the skeleton elements are true. Second, be sure the Scriptures which are chosen to confirm the points are a clear proof of the fact to be proven. These things are very important, for if one makes a statement that is not true, he is not only off the track himself, but he is preaching a falsehood. If the Scripture he uses to confirm his statement does not prove it, even though the statement itself may be true, he is wresting the Scripture from its meaning. It is inexcusable to do such a thing. As a rule, if one states a truth, there is such an abundance of Scripture, that if proper care is taken, he can find one which will exactly prove his point.
A word should be said here relative to the illustrative material used in the development of this skeleton outline. It the reader will refer to the outline he will see that stating the point, under Element II, “The Means of Salvation,” that “it is through the regenerating power of the Holy Spirit.” Paul is given as an example, and in stating the point that it is by repentance and faith, the Philippian jailer is an example. In stating the point that salvation is at the point of faith, the woman of Luke 7:50 is an example. In the Bible example there is always the best illustration of truth. Every preacher should be on the alert for a Bible example of every truth he preaches. Nothing can take the place of the Bible.
Relative to the order of the topical elements in the skeleton outline (Example No. I), let us observe why they were se arranged. The elements, “The Source of Salvation,” carries the subject back to its very origin, and therefore, logically, comes first. The element, “The Means of Salvation,” carries in it the main body of information and instruction that the hearer needs, and should logically follow first. Now, when the information set forth in the first two elements is before the hearer, he has enough information to act. For that reason his mind is turned to his personal need, which begins to awaken his personal interest in salvation, while the last element further appeals to his interest by setting forth the personal benefits of salvation to him. This procedure carries the mind from the origin of salvation progressively onward to its final blessings. These thoughts should ever be kept in mind as one seeks to prepare his message.
It has already been pointed out that these outlines are not sermons, but they are only skeletons which may be used for the basis or development of the sermon. When the topical elements have been chosen, it is then the work of development and the assembling of material begins. This work and its success must depend upon the initiative, the willingness to work, and the resources of Bible knowledge of the student. That is why it was pointed out in the opening chapter that there is no royal road to learning for preachers, and that one must study if he preaches. Once one has the topical outline of his subject, it is up to him to go into the Word of God and get the material for its development, but if he has a fair knowledge of the Word of God, he is rich in resources.
Referring again to Example Number I, let us develop it into a full sermon outline:
SALVATION
(For the meaning of salvation, the reference given in the example is considered sufficient.)
I. THE SOURCE OF SALVATION.
A. It is of the Lord, Jonah 2:9; Titus 3:5.
B. It is the gift of God, Ephesians 2:8, 9.
C. It was wrought by God in blood redemption, Revelation 3:5; Romans 3:24, 25.
II. THE MEANS OF SALVATION
A. It is through the regenerating power of the Holy Spirit, John 3:3; Ephesians 2:1-6. Paul is an example.
B. It is through repentance and faith, Acts 20:20, 21; I John 5: 1. The Philippian jailer is an example.
C. It is at the point of faith in Christ, John 3:17, 18; Jhon 3:36. The woman of Luke 7:50 is an example.
III. MAN’S NEED OF SALVATION
A. He is lost, Luke 19:10
B. He is dead in trespasses and sins, Ephesians 2:1
C. He is already condemned, John 3:18
IV. THE BLESSINGS OF SALVATION
A. Sonship with God, Galatians 3:26
B. Cleansing from sin, 1 John 1:7
C. Justification and peace with God, Romans 5:1
` D. All spiritual blessings in Christ Jesus, Ephesians 1:3.
CONSECRATION
INTRODUCTION: The Meaning of Consecration. (See answer to Question 1)
A. To appropriate or dedicate to a sacred purpose: Webster.
B. The above is the Bible meaning, 1 Chronicles 29:5; Exodus 28:3.
I. THE NATURE OF CONSECRATION. (See answer to Question 2, )
A. Same as to be sanctified : (Young’s Concordance.)
1. Separated from the world, the common and unclean.
2. Given in service to a holy and sacred purpose.
3. Aaron and the Levitical priesthood are an example.
B. Paul, a New Testament example, Romans 1:1, 2.
C. It is expected of all saints (saved), John 17:17; John 15:1-4.
II. WHAT CONSECRATION INCLUDES. (See answers to Question 3)
A. It includes salvation. The very nature of it is the proof.
B. It includes walking after the Spirit, Galatians 5:16
C. It includes abiding in Christ, John 15:1-4
III. WHAT CONSECRATION EXCLUDES. (See answers to Question 3)
A. It excludes walking after the flesh, Galatians 5:16-20
B. By the same authority it excludes all ungodly living.
IV. THE FRUITS OF CONSECRATION IN OUR LIVES. (See answer to Question 5)
A. Meet for the Master’s use, John 15:2
B. The joy of peace and fruitbearing, Philippians 4:5-9
C. Abundant entrance into the everlasting kingdom, 2 Peter 1:5-11.
D. Everlasting brightness, Daniel 12:3.
If the student has faithfully followed through this chapter he should be able now to make many similar outlines as the above, and also to develop such outlines on any given subject.
CHAPTER FOUR
THE PERSUASIVE METHOD
In this chapter we shall consider another very common method of preaching or teaching. We shall call this The Persuasive Method. Paul said, ‘Knowing therefore the terror of the Lord, we persuade men.” Knowing therefore the terror of the Lord, we persuade men,” 2 Corinthians 5:11. Perhaps this is the most common method which men use. When any man preaches he uses some means of persuasion, either consciously or unconsciously. While there may be some points of similarity between the Topical Expository Method and the Persuasive Method, yet there is a distinct difference. The Topical Expository Method merely breaks up and explains its subject, whereas, the Persuasive Method seeks to persuade its hearers that certain things are true relative to the subject being discussed. It seeks to persuade men by proving something. It sets forth reasons and evidence as to why certain things are true. In other words, it argues a question or proposition.
In the Persuasive Method, one simply takes a subject and determines what he wants to prove relative to it, finds the reason why the thing or things which he wishes to prove are true, assembles the evidence and then proves his point or points.
One should remember, that is using the Persuasive Method, the speaker is to assume that the hearer is in doubt about the truth which is to be presented, and the burden of the speaker is to discuss or prove the proposition so clearly and reasonably that the doubt will be removed. This does not mean that we should set up a “straw man” and have a debate with him; to do this is to be boring. But it does mean that we have a great and glorious truth that we desire the audience to accept, and that we should seek to remove all doubt and make the truth acceptable.
A good illustration of this method is a salesman. A good salesman never really argues with his customer, and yet, he is arguing all the time by magnifying the quality of his goods and showing why they should be acceptable.
There are some questions that must be argued in a strenuous hairsplitting way because of so many false conceptions. But even where it is necessary to do this, one should be careful to maintain the right attitude of spirit, rather than to become antagonistic.
Previously it was pointed out that there are five things to do in using the Persuasive Method. They are again enumerated as follows:
1. Choose a subject.
2. Determine what is to be proved relative to the subject.
3. Find the reasons why the thing or things to be proved are true.
4. Assemble the evidence for the proof.
5. Using the evidence, prove the things that have been chosen.
If one will take these five points of instruction and carefully follow them, this method of preaching will be easy, and he will not find it hard to prepare his message. Furthermore, it can be readily seen that it will be easy for one to stay with his subject in a clear, straight- forward manner. Not only is this true, but if his subject is a Bible subject, if the truth to be proved is Bible truth, and if the evidence used to prove the truth is Bible evidence, then the entire message will be a Bible message.
We now take up the points of instruction given above and discuss their importance and relationship to the development of the sermon.
1. Choosing the Subject. If one is going to talk intelligently he must talk about something specific, and something that he can keep clearly in the mind of his audience. One of the common mistakes of preachers, especially beginners, and those who are unlearned in the methods of sermonizing, is that they will read a text and proceed to talk in a general way from the text and never even announce their subjects. The result is they talk about many things in general and nothing in particular.
It is all right to use a text for a subject, and every subject should be based upon or drawn from the Scriptures, but one should be careful to stay with the subject which is either declared or implied in the text. Every speaker should have his subject clearly and concisely stated, and he should make it clear to his audience as to what he is going to talk about.
The choosing of the subject, of course, is a matter of taste to the speaker as he views the need and nature of his audience, but the way of expressing it is a matter of importance. There are some subjects that are too general in their scope and nature to be discussed in one sermon and therefore should be narrowed down to something specific. Further on as we develop the study illustrations will be given on how to narrow the subject down. Furthermore, the way a subject is expressed often determines the interest of the audience in it from the very beginning. For instance, the author heard an outstanding preacher discuss the subject of “Procrastination.” Now, Procrastination was the general subject, but that one word taken by itself might not mean much to the average listener. So, when he announced his subject, he stated it thus: “The Dangers and Tragedies of Procrastination.”
Now, if we look at the subject, as he stated it, we can easily see that it is narrow down to just two things, and those two things are expressed in the words, “dangers” and “tragedies.” The subject now is not general but specific; everything else about procrastination is ruled out, and the subject is confined to just two things. It was also noticed that the audience was interested at once in the discussion. These two words added that interest and caught the attention of the audience at once.
2. The second thing mentioned in our points of instruction was to “Determine what is to be proved relative to the subject chosen.” It cannot be over emphasized that is the most important point of instruction. It is here that the main body of the sermon is made. One may choose a subject, but if he does not have anything to prove concerning it, he cannot make a sermon. It is also plain that if one does not have a point to prove, he has no need for evidence. In fact, he has nothing to assemble evidence for, and he has no use for the evidence, because he has nothing to prove. But once he has chosen his subject, he should then ask himself the question: “What do I want to prove about this subject?” He should then note down the most important or desirable things to be proved, keeping the needs of his audience in mind.
In thus determining the things to be proved, two things will be accomplished: First, the subject will be narrowed down from the general sense to something specific, and second, it is here that the main thought or body of the sermon is made. One might determine to prove only one, or he might determine to prove two or more things. When he has chosen the number of things to be proved, he should so word or express his subject as to contain or include all the things which he is going to prove. To illustrate, let us choose the subject: GOD’S LOVE.
This is a very broad subject, a general subject, and should be narrowed down to something specific. The next thing is to determine what we are going to prove about God’s Love. There are many things we could think of to prove about God’s Love, but since we cannot discuss all of them, we shall choose only two:
1. God’s love is great.
2. God’s love is far reaching.
We now have two definite things that we shall prove concerning God’s Love. Now, let us go back and rewrite or express our subject so as to make it comprehend the things we are going to prove or discuss about God’s Love. To do so, we must find some words or sentence that will express both ideas, as: GOD’S GREAT AND FAR-REACHING LOVE. Or we could state it like this: GOD’S GREAT LOVE REACHING DOWN TO MAN.
We can see that in either of these expressions, the subject is so stated that both propositions to be proved are embrace. Yet, the main subject is God’s Love, while the remainder of it expresses what God’s Love does. Here is the difference, as some writers point out, between a subject and a theme: The subject and a theme: The subject is the one thing which is under consideration, while the theme not only express the subject, but expresses what the subject does, or contains the ideas which are to be developed. Thus, we see the theme is, “GOD’S LOVE IS GREAT AND FAR-REACHING.”
Let us refer back to the subject of Procrastination and see if we can find the things to be proved in the subject as stated: THE DANGERS AND TRAGEDIES OF PROCRASTINATION.
Let us observed as we look at this statement that there are two ideas expressed about procrastination. They are:
1. Procrastination is dangerous. (The first proposition to be proved.)
2. There are tragedies in procrastination. (The second proposition to be proved)
Thus we can see that the man, in stating the these of his subject, stated everything that he intended to prove.
Take the subject of SALVATION.
The first thing we do is to determine what we shall prove about Salvation, and for this occasion we shall prove only one outstanding proposition: SALVATION IS FREE. So we rewrite our subject thus: GOD’S FREE SALVATION – (Theme).
But if we should decide that we want to prove also that Salvation is everlasting, we then would have two things to prove:
1. Salvation is free.
2. Salvation is everlasting.
In this case we would rewrite or restate our subject: GOD’S FREE AND EVERLASTING SALVATION – (Theme).
EXERCISE I: Let the student now take the subject of Sin, or Hell, and see if he can make an outline thus far by choosing something to prove about these subjects and rewrite the subject to contain the things to be proved.
3. The third thing contained in the points of instruction was, “Find the reasons why the thing or things to be proved are true.” Here the preacher must depend upon his ability to think, and upon his resources of Bible knowledge. But if he knows the Bible and will apply himself, it is an easy thing to do. He should remember that if the truth he has stated and proposes to prove is a Bible truth, then there is a Bible reason for it. He should simply search out those Bible reasons and number them. He should also classify them, or number them, according to their relative importance and interest. For instance, let us go back to the subject of:
GOD’S GREAT AND FAR-REACHING LOVE
The first thing to prove is that:
I. GOD’S LOVE IS GREAT – (Proposition to prove).
The question now is, What Bible reason do we have for this truth?
A. Because it is unmerited love on the part of man.
B. Because it is impartial love – to all mankind.
C. Because it was proved by a great sacrifice.
The second thing to prove is that:
II. GOD’S LOVE IS FAR-REACHING – (Proposition to be proved)
A. Because it brought salvation to fallen man.
B. Because man is saved as an object of God’s love.
C. Because it was manifested in the condescension of Christ to bring man’s salvation.
D. Because God owed man nothing, he stands redeemed as a monument of God’s love.
We can now see that in stating these reason for the truthfulness of the “things to prove,” we have developed an outline for the sermon, and every reason stated is a point of proof for the main topic.
The question may arise as to how many reasons we should give to prove the statement or proposition which is chosen. This depends upon the nature of the subject and the general interest in the subject. One should go far enough to thoroughly prove his proposition and yet, he should not hold on to one thing and emphasize it to the neglect of something else. Some preachers never get through with their lesson and have to quit in the middle of it because they spend too much time on one point. Often when this happen, the greatest truths and the very “cream” of the message must be discarded or left off, just because they cannot get to it. One should never be guilty of that. State the point, give it sufficient proof and pass on to the next. The last points of proof should bed the most important and, if one has gained a little time by toughing upon the first one lightly, he can take up the slack on the last and give emphasis where it will do the most good.
4. The next thing in our points of instruction is, Assemble the evidence for the proof. This simply means that the student is to find the Scriptures which confirm each of the reasons given as proof of the proposition stated, and the same process is to be followed here as was laid down in Chapter Two. For instance, taking the subject of God’s Great and Far-Reaching Love, the proposition to prove is: GOD’S LOVE IS GREAT.
Three reasons are given to prove that God’s love is great:
A. Because it is unmerited love on the part of man.
B. Because it is impartial love – to all mankind.
C. Because it is proved by a great sacrifice.
Now, we need the Scriptures that confirm each of these reasons. Let the student take them up one by one and find the Scriptures that prove them. This can be done by asking the following questions:
1. What Scripture prove the reason given in number one above?
2. What Scripture prove the reason given in numbers two and three?
When these questions are answered, or when the right Scripture has been found to confirm the statement or reason, then the evidence is assembled and the student is ready to proceed with the making of the sermon.
5. The fifth thing in our points of instruction is, Using the evidence, prove the things which have been chosen. This simply means that when all the first four points have been met, the student has everything he needs to complete his sermon outline for discussion. He is now ready to put it together. If the instructions are followed that are given here, it will be easy. If, however, one should not quite understand, or if he should try and fail, he should go back over these instructions carefully until he understands every step. Then try it again, and again. Remember, that no one is perfect, and if you can do it the first time, you will exceed most students, but any ordinary student can do it if he will keep trying.
There are two other things, however, that should be discussed before proceeding with the exercise of making the fully developed sermon outline. So far the main body of the sermon has been discussed and nothing has been carefully again the Introduction or Conclusion. Let the student read carefully again the things given in Chapter Three and use the same things there that apply in a general way. In using the Persuasive Method, however, there is a different approach to the definition, and some things should be observed about the conclusion.
The Introduction should make clear the meaning of the subject to be discussed and should also get the proposition or propositions clearly before the audience. The subject to be clearly defined is the general subject under consideration, or the fact of the theme. The proposition is the thing to be proved. For instance, if the subject is properly stated it will contain two things: (1) The fact. (2) The proposition, or propositions. It may contain more than one proposition, but it must contain at least one. These propositions may only be implied or they may be clearly expressed. To illustrate, take the subject: GOD’S GREAT AND FAR-REACHING LOVE.
The fact is “God’s Love.” Always remember, that the fact is the general subject under consideration. This subject has tow propositions:
1. God’s love is great.
2. God’s love is far-reaching.
These two proposition are implied in the terms, “great” and “far-reaching.” In discussing the subject, we define the fact and prove the proposition. In other words, in the Introduction we define God’s love which is the accepted fact, then we move on go prove the proposition that are implied. This will be further illustrated in the outline examples which will follow.
The conclusion to the sermon, when using the Persuasive Method, should contain at least two things: (1) There should be an answer to objections that may be raised. (2) There should be a summary of the whole, and in which the truth should be applied to the audience.
There may be some subjects on which, in discussion, there would be no occasion to answer objections, but in many cases there are occasion for it. For instance, in discussing “God’s Great and Far-Reaching Love” there could be no serious objection to their proposition, but in discussing “The Security of the Believer” there are several objections in the minds of many people that should be answered. Remember, that no question is thoroughly discussed until both sides are presented. In other words, to answer objections simply means to take up the negative side of the questions simply means to take up the negative side of the question and answer any reasonable argument which might be in the mind of the audience. The author heard a man speaking on the security of the believer, and when he came to answer the objections , he shouted, “If you don’t believe in the security of the believer, you don’t believe in the Bible.” That man made a mistake. There were many people in the audience who were Christians, but because of the way they had been taught, they did not believe the doctrine. Give your audience credit for their sincere and do your best to remove doubt with a sympathetic approach to there problem.
Let us follow the rules which we have studied and make the sermon brief, or outline. We shall use the same subject which we have been using as an illustration thus far.
EXAMPLE I
GOD’S GREAT AND FAR-REACHING LOVE
INTRODUCTION: God’s Love defined or explained. (General subject or fact.)
A. It may be said that God’s love defies all attempts of definition in the ordinary sense.
B. It is that affection of the heart of God which attaches Him to man.
C. It was manifested in God’s grace through which He blesses and offers to bless man.
I. GOD’S LOVE IS GREAT. (Proposition No. One to prove.)
A. Because it is unmerited on the part of man. (First reason.) Proof: Ephesians 2:1-6.
B. Because it is impartial to all mankind. (Second reason.) Proof: John 3:16; Revelation 22:17.
C. Because it was proved by a great sacrifice. (Third reason.) Proof: John 3:16; Hebrews 2:8; Revelation 1:5.
II. GOD’S LOVE IS FAR-REACHING. (Proposition No Two to prove.)
A. Because it brought salvation to fallen man. (First reason.) Proof: Luke 19:10; John 3:17, 18.
B. Because the saved man is an object of God’s love. (Second reason.) Proof: 1 John 4:19.
C. Because it was manifested in the condescension of Christ to being man’s salvation. (Third reason.) Proof: 1 John 3:1-9.
D. Because God owed man nothing, he stands as a monument of His love. (Reason four.) Proof: Ephesians 2:8-10.
CONCLUSION:
A. Some may feel that God’s love does not reach them, but they should remember that the blood of Jesus Christ, His Son, cleanseth from all sin. (Objection answered.)
B. This great and far-reaching love is extended to us now (Summary and Application.)
That the student may thoroughly understand the method, let us take another subject, fully develop it, and explain the process.
DAVID’S SIN
(Text: 2 Samuel 12:1-14)
We decide to discuss or prove the proposition that: GOD PUNISHED DAVID’S SIN.
Hence we rewrite the subject so as to get both the fact and the proposition before us, thus:
GOD’S PUNISHMENT OF DAVID’S SIN
INTRODUCTION: David’s sin – the fact to be defined or explained.
A. His sin was covetousness, for he desired his neighbor’s wife.
B. His sin was adultery, for he unlawfully took her unto himself.
C. His sin was deceit and hypocrisy, for he sent Uriah to battle bearing his own death warrant.
D. His sin was murder, for he planned and ordered it.
GOD PUNISHED DAVID’S SIN. (Here is the proposition to prove.)
I. For He sent the sword against David’s house forever.
II. For He would give David’s wives in disgrace before all Israel.
III. For He took David’s child in death.
CONCLSION:
A. Some would argue that God acted unjustly in taking David’s child, but they should remember, that in taking the child God was better to it than if He had let it live. Furthermore, we have no right to question God. (Here the objection is answered.)
B. As God was displeased with David and his sin, so is He displeased with us when we sin. (Here is the Summary and Application.)
EXERCISE II: Let the student take the following subject and analyze it according to the instruction given below.
SALVATION BY BLOOD REDEMPTION
1. What is the general subject?
2. What is the proposition to be proved?
3. Under Number I: Introduction, explain or define Salvation.
4. Under Number II: Salvation is by Blood Redemption. Give reason and number them, 1, 2, 3, etc., as to why Salvation is by Blood Redemption.
5. Under Conclusion: State what reasonable objections could be given that Salvation is not by Blood Redemption, and give a Bible answer to refute it. Also state what every man should do in the light of the truth.
If the student has carefully followed this exercise, he has made a complete sermon brief on this subject.
EXERCISE III: Study the following outline carefully: (1) See what is wrong with it. (2) Rearrange it in a correct form.
GOD’S PURNISHMENT OF JONAH’S SIN
INTRODUCTION: GOD’S PUNISHMENT. (General subject or fact to be explained.)
GOD PUNISHED JONAH’S SIN. (Proposition to be proved.)
HINT: A close study will show that JONAH’S SIN is the fact or general subject under consideration, and that God Punished Jonah’s Sin is the proposition to be proved.
The question arises, How can we tell by looking at a stated subject what the fact or general subject under consideration is, and what is the proposition to be proved? There is a rule to follow by which we cannot go wrong. The rule is as follows:
1. That which is described or acted upon is the general subject.
2. That which acts upon the subject or describes it contains the proposition to be proved.
For example, note that in the subject, “God’s Great and Far-Reaching Love,” it is God’s Love that is described. Therefore the fact or general subject is “God’s Love.” The words “Great” and “Far-Reaching” describe God’s love, and we must prove these two things. Therefore this subject contains two proposition:
I. GOD’S LOVE IS GREAT.
II. GOD’S LOVE IS FAR-REACHING.
Observe, that in the stated subject, “God’s Punishment of David’s Sin,” David’s Sin is acted upon by God’s punishment; therefore, we say David’s Sin is the fact or general subject under consideration, and the proposition is that God punished David’s sin. If the student will remember this rule he will have no trouble determining the fact from the proposition.
EXAMPLE IV: Let the student take the following subjects and find the general subject or fact in each of them, and then determine the proposition or proposition to be proved.
GOD’S REMEDY FOR SIN
GOD’S PRECIOUS PROMISES
THE CERTAINTY OF GOD’S JUDGMENT
THE GREAT VALUE OF A CONSECRATED LIFE
THE WISDOM AND POWER OF GODLY LIVING
THE DANGER AND DOOM OF SIN.
EXERCISE V: Following the rules laid down in this chapter, let the student develop complete sermon briefs or outline on the subject given Exercise IV. If the student has mastered this chapter, he should find it easy to make sermons and preach them by using the Persuasive Method.
METHOD OR PROCESSES OF ARGUMENT
While we are studying the Persuasive Method of Sermonizing a word should be said relative to methods of reason or of making an argument. It is not the purpose of this course of study to go into the field of logic or debate, but it is a recognized fact that every speaker should be able to think in a straight or logical manner. To do so makes for clarity and precision of thought which adds great interest to a discourse. There are three main processes of reasoning called: (1) Induction. (2) Deduction. (3) Comparison. It should be said, however, that the last mentioned, comparison, is itself a form of induction and according to strict laws of logic should not be placed in a class by itself.
The laws of induction and deduction are in principle the reverse of each other. In the process of induction a number of facts are correlated or put together to prove a general law or conclusion. But in the process of deduction, a general law is accepted and a conclusion is reached, concerning a specific fact which fits into the general law.
The process of induction is illustrated as follows:
PROPOSITION: A nation without Christianity is savage.
PROOF: Africa was savage until Christianity change it.
So were Europe, Asia, and the Far East. We also find that where Christianity prevails savagery disappears.
CONCLUSION: Therefore we conclude that a nation without Christianity is savage.
We note by the above process that the conclusion is more of an inference than a proved fact. This is the most that the law of induction can do.
The process of deduction is illustrated as follows:
PROPOSITION: John Jones is depraved.
A GENERAL LAW OR ACCEPTED FACT: All Adamic
Men Are Depraved.
SPECIFIC FACT: John Jones is an Adamic man.
CONCLUSION: Therefore (since all Adamic men are depraved, and since John Jones is an Adamic man), John Jones is depraved.
We note that John Jones is proved to be depraved because he, though taken individually, falls into a class that has the same thing in common. If it is accepted that all men are depraved, and that John Jones is a man, then the inescapable conclusion is that John Jones is depraved. Thus we see that the process of deduction is stronger and more apt to be true than the process of induction.
In the process of deduction great care should be used in stating the general law or accepted fact which is called the premise from which we argue. If the premise or general law from which we reason or argue is true, and if we are sure that the specific case or fact in question fits into the general law, then we can be reasonably sure that out conclusion is correct. For instance, in the above illustration on deduction, the general law or premise is that, all the Adamic race is depraved. Many people will accept that general premise, and to those who do accept it, the point is proved. But there are those who question that statement of premise; they deny it, and to them the proposition has not been proved, for if all Adamic men are not depraved, then it follows that Jones Jones may not be depraved.
The way to meet and disprove false doctrines is to find the general law, or premise, upon which it is based and show the fallacy of it. Then, when the foundation is destroyed, the whole superstructure falls.
In argument by comparison we usually take a proposition and compare it to other things in the same field or under the same condition and show that it is true in a relative sense when compared to other things. For instance, we take the proposition that: CHRISTIANITY AS A MOVEMENT IS A SUCCESS.
Now, what is success? There are many goals of Christianity that have never been reached. In fact, it seems that we will have to admit that it has fallen short in every one of its undertakings. But when we compare Christianity to all other worthwhile organization and movements in the world and show that it has accomplished as much or more in its field than the others have in their fields, we can show that, while it has not done a perfect job, it has succeeded in a great measure, because it compares favorably with other world movements.
Every student should carefully study these methods of argument because it will enable him to meet false doctrines as well as to qualify him to present his own case in an intelligent way. Most high school, college, and seminary libraries have many good books on the art and methods of debate. It would be well for every preacher to master one or more of these texts.
CHAPTER FIVE
THE QUESTION METHOD
The Question Method is a very interesting method of preaching. It may be a very thorough and profitable method, especially with certain types of texts, and it should be used more. It is said that certain, ancient and noted Greek philosopher, who was never excelled as a teacher, used this method altogether. Questions arouse curiosity and interest, and they stimulate thought. A great art, and one that every speaker needs to attain, is to get people to think with him. Not only is this method interesting, but it is simple and easy to use, once the student sees the plan of it and the type of text to which it is peculiarly fitted.
The type of texts to which the Question Method may well be adapted is that type which contains a commandment. It may also be used in many instances on the general or abstract subjects just as in the Topical Expository Method of Chapter Two. But it is especially fitted for preaching on the imperative text.
If we will observe the text that contain a command, it is simple to see that in preaching on the text, the subject for discussion is always in the text. Let us notice for instance Amos 4:12: PREPARE TO MEET THY GOD.
The subject would naturally be, “Preparation for Meeting God.” Or take the text, Acts 17:30: “And the times of this ignorance God winked at; but now commendeth all men every where to repent.”
From this text we see at once the subject is, Repentance. In other words, the thing that is commanded is the subject to talk about. Jesus said to two of His disciples, “Follow me, and I will make you fishers of men,” Matthew 4:19. the subject to discuss from this text would be, “Following Jesus.”
There are six key words that introduce questions. One may take these words and form as many questions as he may need to discuss or explain on my subject. That is how simple this Question Method is. The six key words are as follows:
What…? How…? Who…? Why…?
Where…? When….?
The work of preparation for this method of preaching is to take the text, determine the subject to be discussed, formulate the questions concerning it, that, when answered, will fully explain the subject, then gather the answers to the questions and assemble the sermon brief or outline.
If the student will keep these six key words in mind, using as many of them as he needs to enable him to form his question in his own mind, he will find it an easy thing to do.
EXAMPLE: Let us take a text and work our the questions to be answered: PREPARE TO MEET THY GOD.
The subject is found by asking, “What is commanded?” The answer is, “Prepare…” or Preparation to meet God” is the subject.
By looking at our key words above, we find four words that taken with the word “prepare” will make four questions, the answers to which will fully discuss or develop the subject. They are:
1. Who is to prepare?
2. Why prepare to meet God?
3. How to prepare?
4. When to prepare?
The above four questions furnish a splendid skeleton outline for a sermon, and they are topics for the main body of the sermon. The student should now readily see that all he needs to do is to find the material in God’s Word that answers the questions, and he has the complete sermon brief or outline.
Rearranging the material used thus far and making the outline in full, we have the following subject:
PREPARATION TO MEET GOD
I. WHO IS TO PREPARE?
A. Primarily, Israel, because Israel is addressed in this text.
B. All men are to prepare, for God will judge all men, Revelation 20:12.
II. WHY PREPARE TO MEET GOD?
A. Because He demands it, for He is sovereign and this is His prerogative
B. Because judgment is certain, Acts 17:31.
C. Because of sin’s doom to those who are not prepared, Revelation 21:8.
III. HOW TO PREPARE?
A. By repentance of sin, Luke 13:1-5
B. By trusting in the Christ to save, John 3:18, 36
C. By consecrated service that we may be rewarded of Him in the day of judgment, 1 Corinthians 3:11-15.
IV.WHEN TO PREPARE?
A. Now, today is the day of salvation, Hebrews 4:7; James 4:13-15.
B. There is danger in delay, Matthew 7:21-23.
It may be noted that in the Question Method the Introduction and Conclusion are also determined by the question themselves. Note that Question One above, “Who is to prepare?” logically introduces the subject, while Question Four, “When to prepare?” being the message to its logical conclusion. Question Two and Three make up the real heart of the message. In using this method the student should always seek to form his question in such a way as to accomplish this each time.
Let us observe that the Great Commission is a commandment and therefore is a good example for the Question Method of sermonizing. Let us use the subject:
THE COMMAND TO GO
I. WHO IS COMMANDED TO GO?
II. WHERE SHOULD THEY GO?
III. WHAT ARE THEY COMMANDED TO GO?
IV. WHY SHOULD THEY GO?
V. WHEN SHOULD THEY GO?
The student should be able to see by the above examples how simple and practical this method is. It may be noticed in outlining the sermon on “The Command to Go” only the skeleton outline or the questions which form the outline are given. In developing the outline the student should now be able to proceed by finding the Scriptural answers to each question. Much drill or practice should be exercised in this work, for the old saying, “Practice makes perfect,” applies to the making of a sermon, even as it does in most everything else.
There is another way by which we may use the Question Method and make it easy to apply to subjects which are not taken from imperative texts. We apply it by so wording our subject that it will express action. For example, let us take the subject: TUNNING THE CHRISTIAN RACE.
If the student will think for a moment he will easily see that the same questions used in the outline, “The Command to Go,” will apply to this subject. For example, let us observe the following outline:
RUNNING THE CHRISTIAN RACE
I. WHO SHOULD RUN?
II. HOW SHOULD HE RUN?
III. WHY SHOULD HE RUN?
EXERCISE I: The student should fully develop the above outline by finding the Scriptures which the answer the questions and assemble the material as instructed in the previous lesson.
EXERCISE II: For further exercise, let the student develop outlines on the following subjects, using the Question Method:
LIVING FOR GOD
WALKING WITH GOD
WINNING SOULS TO CHRIST
SEEKING THE LOST
WORKING TOGETHER IN SERVICE
EXERCISE III: The student should now seek to form other subjects such as will express action. The way to accomplish this is to take a verb and change it to a noun by adding “ing.” This is known as the noun from of the verb. Notice above that the verbs: live, walk, win, seek, work and used and are all changed to noun form by adding “ing.”
EXERCISE IV: Take the following verbs, change them to noun form by adding the letters “ing.” Then shape them into sermon subjects: Believe, preach, give, build, stand, love, do, sow, reap, fail, hold. Suggestion: Take the word preach, add ing, and we have Preaching. Now decide what to preach. Let us say, “Preach the Word.” Thus we get the subject:
PREACHING THE WORD
…and we proceed to outline as follows:
I. WHO IS TO PREACH?
II. WHY PREACH?
III WHAT SHALL HE PREACH?
IV WHEN SHOULD HE PREACH?
In summing up this chapter we find that the Question Method may be applied in two particular ways: First, to the text that contains a command, and second, by shaping the subject in such a way that it will express action. In finding the subject for the text in which a command is given, the thing that is commanded is the subject. In shaping a subject to express action, we take a verb, add the ending ing to make a noun from and derive the subject from the word. The questions which form the topical outline of the subject are then introduced by the key words what, who, why, how, when, where. The first question should introduce or explain the subject, and the last question should make the logical and personal application of the subject.
The student is urged again and again to do all the exercises called for. This is the real test of whether or not he is mastering the course. Remember; it is being able to apply and use what we learn that makes it worthwhile. A mere reading of these instructions, or even a fair understanding of the principles, will not make one successful, but it is in such constant drill that they will become a part of him, a habitual thing, or a sort of second nature. The importance of exercise or drill cannot be overemphasized.
CHAPTER SIX
ANALOGY METHOD
The meaning of the Analogy as defined by our dictionary is, “A relation of likeness between two things or of one thing to or with another, consisting in the resemblance not of the things themselves but of two or more attributes, circumstances, or effects.” Webster’s Collegiate Dictionary, Fifth Edition. A. Merriam-Webster. G. C. Merriam Co.
One great Bible expositor points out that many truth of the Bible are taught in analogy. The meaning of types and shadows of the Old Testament, the lessons derived from the parables of the New Testament, and many applications that we make to common facts in the Scriptures are derived from the process of reasoning by analogy.
To make the meaning more simple, analogy is comparing truth with truth, showing their relationship one to another, so that one truth is confirmed, illustrated or enlarged upon by another. This is the basic thing in reasoning by analogy. Of course, the application of the truths which are compared and the conclusions which are reached by the applications are but the progressive development of reasoning by analogy. The comparing of one truth with another, or the setting forth of their resemblance or relations would not be worth a great deal, unless a conclusion could be reached, or in application made, or a lesson drawn whereby we could be profited. It is in this process of study and reasoning that the preacher or teacher finds a rich field of study and thought. All preachers and teachers use their method of reasoning extensively either consciously or unconsciously.
Our Lord used analogy in His preaching and teaching. If indeed as stated above, the lessons derived from the parables and the applications of types and shadows are analogies, the Bible is full of them and our Lord was the outstanding example in their use. Let us observe an example of our Lord’s analogy:
John 3:14, 15: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life.
Here we have a simple case of analogy. Truth compared with truth. One truth suggesting, confirming and teaching another truth. The purpose or reason is stated. The two outstanding truths are:
1. Moses lifted up the serpent in the wilderness.
2. Jesus, the Son of Man, was lifted up.
The key words of introduction and interpretation are AS and EVEN SO. Thus the resemblance in relationship and purpose are expressed or brought out. The lesson taught is the simplicity of salvation, i.e., that whosoever believes upon the crucified Christ shall not perish but have everlasting life.
In the above illustration the words AS and SO are very important. They are very simple key words to all teaching and preaching by analogy. Let us observe the use of these words in the Scriptures in statements of analogy.
Matthew 12:40: “For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.”
Matthew 24:37: “But as the days of Noe were, so shall also the coming of the Son of man be.”
1 Corinthians 9:13, 14: Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
The above Scriptural examples are sufficient to give us an idea of how Jesus and the apostles applied analogy in their preaching and teaching. The method simply stated is as follows:
Take a given or stated truth or fact that applied to someone else in another field or condition than our own; find a similar statement of truth or fact, teaching the same central thought or lesson and which does apply to us in our field or condition: then prove conclusively by the Scriptures or by accepted fact that it does apply to us or our circumstances.
This is a simple rule as we shall see by illustration and enlargement, and if one will master it and use it he will find a field of study which is intensely interesting and rich beyond measure for it is in this method of thought and study that a man may use evry faculty of his mind to explore the deep things of God, land it will not only be interesting to himself, but also to his audience. A word of explanation and warning will be given later in the chapter regarding the misuse of this method, but the student should fully understand the proper use of the method first.
Let us take the text referred to in John 3:14, 15 and apply the rule. From the very nature of the text, we may draw the subject:
EXAMPLE I.
ETERNAL LIFE THROUGH CHRIST
John 3:14, 15; Numbers 21:5-9
I. BASIC FACTS CONCERNING ISRAEL AND THE SERPENT OF BRASS.
These facts are as follows:
A. The children of Israel sinned. They murmured against God, and against Moses, their leader – rebellion.
B. God sent the fiery serpents as judgment – it was unto death – just.
C. They were helpless under the judgment of death.
D. They confessed their sins and pled for mercy.
E. Moses interceded for them.
F. God gave the remedy – the brazen serpent.
G. They were to look upon the serpent and live.
H. All who looked did live.
I. Their healing was immediate and complete.
II. SIMILAR OR PARALLEL FACTS WHICH APPLY TO US OR OUR CIRCUMSTANCES:
A. As the Israelites sinned, so as all mankind sinned against God.
B. As God sent the judgment of death upon the Israelites, so is the judgment of death upon the race.
C. As the Israelites were helpless in their condemnation, so is sinful man helpless under his condemnation.
D. As they confessed their sins and pled for mercy , so every sinner must do.
E. As Moses interceded for them, so Christ intercedes for us.
F. As God gave the remedy for them in the serpent of brass, so He gives us a remedy in Christ.
G. As they were to look upon the serpent and live, so we are to look upon (believe in) Christ and live.
H. As all who looked upon the serpent did live, so all who believe in Jesus have eternal life.
I. As their healing was immediate and complete, so our salvation is immediate and complete when we believe in Jesus.
J. As the serpent was lifted up for them on the pole, so Christ was lifted up (crucified) for us.
K. As the serpent of brass was the only hope of their healing, so Christ crucified is our hope of salvation.
It can now be observed by referring back to the stated rule that two of the principles of the rule have been observed. First, we have the statement of facts concerning the Israelites and the serpent of brass; second, we have the statement of similar or parallel facts as they apply to us. Only one thing is lacking is the proof that the items of similar or parallel facts are true. It is here that the student must depend upon his resources of Bible knowledge, or he must set about to find the Scriptures that prove the point. The outline as set forth thus far is the skeleton outline, and the student must now use the same process to finish the outline as directed in the preceding chapters. The student should be far enough developed now in this drill that it need not be repeated here.
It will be noted that this outline is quite long; much longer than other examples. This is true because of the nature of the material truths regarding the Scripture lesson. The outline may be shortened by combining some of the outstanding facts or by eliminating some and taking the most important or essential ones. In this method of sermonizing one will find more material for discussion and will need to use brevity. This also shows the great breadth and richness of this field of thought. Even though the outline may seem long, that does not necessitate a long, drawn-our discussion. Note that the outline is divided into two major section.:
1. Basic facts concerning the Israelites.
2. Similar or parallel facts which apply to us or to our circumstances.
The first major division of the outline is introductory in nature and is not for discussion. The facts simply need to be stated as matters of fact and thus the basis or foundation for the sermon is laid. The discussion should be upon the similar or parallel facts which are to be proved. This forms the main body of the sermon, for it is in the facts that apply to us that we are most interested or concerned. Thus we see, though the outline itself may be long, it does not make for a long message.
EXERCISE I: Let the student now take the skeleton outline above and fully develop it by finding and writing in the Scriptural material that proves the similar or parallel facts in the second major division under Section II. Hint: What Scripture proves that all mankind has sinned? What Scripture proves that sinful man is helpless in his condemnation? What Scripture proves that man must confess his sins and plead for mercy? etc.
EXERCISE II. Let us take another example of a different nature and apply our rule of analogy.
THE THREEFOLD DELIVERANCE OF GRACE
2 Corinthians 1:8-10: “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us”
I. BASIC FACTS CONCERNING PAUL’S DELIVERANCE.
A. He is in trouble.
B. He is despaired of life
C. He had the sentence of death in himself.
D. He dared not trust himself
E. He trusted the God which raised the dead.
F. He was delivered.
G. His deliverance was threefold: past, present, and future.
II. SIMILAR OR PARALLEL FACTS CONCERNING OUR DELIVERANCE.
A. As Paul come to trouble in Asia, so we came to trouble in sin
B. As Paul despaired of life, as we come to despair.
C. As Paul had the sentence of death, so did we, and so does every sinner.
D. As Paul dared not trust himself, so we cannot trust in ourselves.
E. As Paul trusted in the God of the resurrection, so must we trust in Christ. (He is the God that raiseth the dead.)
F. As Paul was delivered from Asia, so are we delivered from sin.
G. As Paul’s deliverance was threefold, so is our deliverance threefold: past, present and future.
The principle of analogy should now be reasonably clear to the student. Let it be observed in both Example I and Example II that a physical fact is taken to set forth a spiritual truth. In Example I, the Israelites were physically healed, and Jesus compared the picture and process of their physical healing, by looking upon the serpent, to our spiritual healing or salvation by looking to the cross. In Example II, Paul’s physical deliverance from his troubles in Asia is taken to picture our deliverance from sin. Thus Israel’s experience with the serpent is analogous to our experience in salvation. In Example II, Paul’s deliverance in Asia is analogous to our deliverance from sin. The process and the power of God are the same in both cases, yet the two things which transpired are not identical but are far removed from each other. While it is true that in these two instances a physical truth is takes to be analogous to a spiritual truth, but it is not necessarily true in every case. It is possible that a physical truth in one case may be analogous to a physical truth in another case, of it may be that a spiritual truth in one case is analogous to a spiritual truth in another case. The principle is that two truths, or facts, that are not identical at all may bear such resemblance or relationship in their character or circumstances as to teach the same basic truth.
Let us now take another example where a spiritual truth is analogous to another spiritual truth.
EXAMPLE III.
DAVID’S DELIVERANCE PICTURING OUR SALVATION
Psalm 116:3-8: “The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul. Gracious is the LORD, and righteous; yea, our God is merciful. The LORD preserveth the simple: I was brought low, and he helped me. Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.”
I. BASIC FACTS CONCERNING DAVID’S DELIVERANCE.
A. David came to a time of trouble – sorrows of death and the pains of hell.
B. David called upon the Lord.
C. God heard and deliverance David.
D. David’s deliverance was threefold:
1. Soul from death – Salvation.
2. Eyes from tears – Joy.
3. Feet from falling – Security.
II. PARALLEL OR SIMILAR FACTRS CONCERNING US.
A. As David came to trouble, so sin brings trouble to us.
B. As David cried out to God, so must every sinner call upon Him.
C. As David’s deliverance was threefold, so is our salvation three: Soul from death, eyes from tears and feet from falling.
EXERCISE II: Let the student now finish the outline below on the lesson of Cain and Abel.
SALVATION BY FAITH IN THE LORD
I. THE BASIC FACTS CONCERNING CAIN AND ABEL
A. Both had an altar.
B. Both brought offering to the Lord.
C. Cain brought offerings to the Lord.
D. Cain’s faith was in works; Abel’s faith was in the Blood.
E. God rejected Cain and his offering, but He accepted Abel and his offering.
II. PARALLEL OR SIMILAR FACTS WHICH APPLY TO US.
A. As both Cain and Abel had an altar, so all men have religion.
B. _____________________________________________
C. _____________________________________________
D. _____________________________________________
E. _____________________________________________
EXERCISE III: Finish the sermon outline on the following subject or text: Mark 1: 40-44.
CHRIST HEALING THE LEPROUS MAN, PICTURING OUR SALVATION
I. BASIC FACT CONCERNING THE MAN.
A. He was afflicted with a deadly disease.
B. He was helpless to heal himself.
C. He was separated from loved one and society.
D. He came to Jesus.
E. He called upon the Lord.
F. Jesus had compassion on him and healed him.
G. His healing was immediate.
H. He was commanded to obey that his healing might be manifested.
II. PARALLEL OF SIMILAR FACTS WHICH APPLY TO US.
A. As the man has afflicted with leprosy, so we are afflicted with sin.
B. ___________________________________________
C. ___________________________________________
D. ___________________________________________
E. ___________________________________________
F. ___________________________________________
G. ___________________________________________
H. ___________________________________________
EXERCISE IV. Study David’s experience in Psalm 40:1-3 and make an outline on the subject.
DAVID’S EXPERIENCE PICTURING OUR DELIVERANCE FROM SIN.
I. BASIC FACTS CONCERNING DAVID’S EXPERIENCE
A. ____________________________________________
B. ____________________________________________
C. ____________________________________________
D. ____________________________________________
E. ____________________________________________
F. ____________________________________________
G. ____________________________________________
II. PARALLEL OR SIMILAR FACTS CONCERNING OUR DELIVERANCE FROM SIN.
A. _____________________________________________
B. _____________________________________________
C. _____________________________________________
D._____________________________________________
E._____________________________________________
F._____________________________________________
G._____________________________________________
The student should by this time thoroughly understand this method of sermonizing. Remember, there are two principal elements in the selection outline. One may begin his preparation, after choosing the lesson or text, by asking himself the question, What are the basic facts concerning the text? Write down and number these basic facts. After this is done, he should ask himself the second question, What parallel or similar facts that apply to us are found? He should then find or draw out a parallel fact from each of the basic facts concerning the lesson, numbering them as he has numbered the basic facts under the first question. Then he should develop then accounting to the teaching of the Scriptures.
There is one outstanding danger in following this method of sermonizing. While it is not difficult to stay with the truth if we know it, it is easy to fail into error in stating our propositions of parallel points. Remember, things may be similar and yet not necessarily carry the same truth. One should be sure that when he draws our or states a parallel point for discussion from the basic facts that the point is a Scriptural fact and can be proved beyond a doubt. For instance, let the student study the following outlines carefully and observe the errors in them.
NAAMAN’S CURE PICTURING OUR SALVATION
2 Kings 5.
I. BASIC FACTS CONCERNING NAAMAN’S CURE
A. He was afflicted with a deadly disease.
B. He heard of God’s power through the prophet.
C. He sought healing through the prophet.
D. He was sold to wash in the Jordan seven times.
II. PARALLEL OR SIMILAR FACTS WHICH APPY TO US.
A. As Naaman was afflicted with a deadly disease, so we are afflicted by sin.
B. As Naaman heard the message of healing through the prophet, so we are to hear his message of salvation through the Word.
C. As Naaman sought healing through the prophet, so we must seek salvation through Christ.
D. As Naaman was healed by dipping in the Jordan, so we must be healed by dipping (being baptized) in water.
Now, to the person who believes in salvation by water or baptismal regeneration, the fourth statement under parallel or similar facts would be a perfect analogy. But the fact is that we are washed and made whole in the blood of Christ and not in the water. Therefore, the analogy will not hold true. Every point stated must be in keeping with the entire Word of God, or we fall into error. It is by this same method of reasoning that people are led astray by those who would spiritualize the Word of God. Especially is this true with reference to many prophecies of the Old Testament.
Take another example of erroneous reasoning by analogy:
JESUS HEALING THE BLIND MAN, PICTURING OUR SALVATION
John 9:1-7
I. BASIC FACTS CONCERNING THE BLIND MAN.
A. He was born blind.
B. He was hopelessly blind so far as the help of man goes.
C. Jesus anointed his eyes with clay and told him to go wash.
D. He obeyed the Lord and was healed.
II. PARALLEL OR SIMILAR FACTS WHICH APPLY TO US
A. As this man was born physically blind, so we are born spiritually blind.
B. As he was beyond the help of man, so we are beyong the help of man.
C. As he was commanded to wash in water to be healed, so we are commanded to be baptized to be saved.
D. As he obeyed the Lord to be healed, so must we obey the gospel to be saved.
EXERCISE V: Correct the points of error in the above outlines so that a correct and true outline may be made.
It should also be pointed out here that while types are analogous in their relationship to truth, yet all analogies are not types and anti-types. A type is a picture of something and has an anti-type in a fulfillment. Just as there must be a substance before there can be a picture, so there must be a substance before there can be a picture, so there must be a substance of truth which a type pictures. So it is that all sacrifices and offerings of the Old Testament point to the offering of Christ on Calvary and have their fulfillment there. Analogy is the relationship of two facts wherein one is suggested or illustrated by the other. For instance, the author heard a man preach on the subject, “The Call and Commission of Jonah.” He introduced his subject by saying, “Jonah is a type of the church, his call is a type of our call, and his commission is a type of our great commission.” He then proceeded to outline his sermon as follows:
1. Jonah was divinely called.
2. Jonah was divinely commissioned.
3. Jonah was sent to a divinely appointed people.
4. We are divinely called.
5. We are divinely commissioned.
6. We are sent to a divinely appointed people.
It can easily be seen that the brother had a good idea and even the material for a good message: but he also spoiled it by trying to make Jonah and his call a type. Jonah’s call and commission are analogous to our call and commission, but they are not a type of ours. Be careful! Never call a thing a type unless it is a type and unless it anti-type can be clearly pointed out.
Let us now take the above material on Jonah and show how it may be very nicely arranged according to our rules of analogy.
JONAH’S CALL AND COMMISSION, PICTURING OUR CALL AND COMMISSION
I. BASIC FACTS CONCERNING JONAH’S CALL AND COMMISSION
A. His call was from God – divine.
B. His commission was from God – a divine commission.
C. He was sent to a people appointed by God – divinely appointed people.
II. SIMILAR OR PARALLEL FACTS WHICH APPLY TO OUR CALL AND COMMISSION.
A. As Jonah was divinely called, so are we.
B. As Jonah was divinely commissioned, so are we.
C. As Jonah was sent to a divinely appointed people, so are we.
Notice the expression of the subject: “Jonah’s Call and Commission, Picturing Out Call and Commission.” The term, “Picturing our call and commission,” is not used in the sense of being a type, but in the sense of suggesting or illustrating the truth. Thus the difference between type and analogy should be easily understood.
EXERCISE VI: Seek out lesson from the Bible and develop at least ten outlines by analogy, using the rules as laid down in this chapter.
CHAPTER SEVEN
THE SYNTHESIS METHOD
Webster defines the word Synthesis as, “Composition or combination of parts, elements, etc., so as to form a whole; also the whole thus formed – the combination of separate elements of thought or sensation into a whole – the opposite of analysis.” If we might put this definition in our own words we would say that it means: to find all the parts of a thing and put them together so that they would complete the whole unit. To illustrate: if we walked upon a litter of bones, scattered over the ground, and should we put the bones together so that we would have a complete unit of skeleton, we would have a synthesis of the whole. The meaning of the word might be illustrated again by thinking of putting together a jig-saw puzzle.
However, when we think of the “Synthesis Method of Sermonizing,’ we must think in terms of information or material for developing a sermon or discourse. Thus we may say that the rule for this method of sermonizing is to gather all the available material on a given subject, arrange the material in the most logical way so that a complete story or discussion is developed.
The Synthesis Method of presenting a subject may be interesting and valuable. It should be mastered and used extensively. Every speaker should cultivate the use of it until it becomes a sort of habit with him, for there are many subjects and discourses that cannot be fully presented in any other way. All historical subjects are presented by the Synthesis Method. When one writes a thesis, or when one discusses a character of the Bible, or traces a doctrine through the Bible, showing its history and development, he uses the Synthesis Method. Thus we should be able to see the importance of knowing how to use this method of preaching and teaching, for every preacher and teacher should be able to present a subject in its entirety.
It may be said, however, that the difficulty in using the Synthesis Method does not so much reside in being unable to understand the method, for the method is very simple, but the difficulty is in laziness and unwillingness to study. This method of preaching requires more study and hard work than any other method; it also takes more time. But no other method or study will pay greater dividends. It is a process of education within itself. For, when one takes the time to gather the material on any subject of note, he has enlarged his own storehouse of information so that he is enriched the same as his congregation.
Another great advantage in using the Synthesis Method of developing a subject is that it helps us in our interpretation of the Scriptures and in understanding many passages. Every Bible student should know that no passage of Scripture may be finally interpreted in isolation from the rest of the Bible. One bit of material on a subject may be much more clearly understood in the light of all the other material than by itself. Not only is this true, but one given passage or bit of material may also stand out in a much stronger way when it is seen in its relationship to other passages.
It was pointed out in the rule for this method of sermonizing that we should gather together all the available material on a given subject and then arrange it in its most logical way so that a complete story or discussion may be developed. It may be admitted that there is so much material on many subjects that it would be impossible to use all of it in one discourse or sermon. Where this is true, if the subject is so important as to justify it, it should be presented in a series of sermons; however, unless one is teaching a class or is sure that he will have the same group of people to follow and appreciate his efforts, it is not advisable to preach a series of sermons on the same subject. On the other hand, when one has more material than he can get into one sermon, he should discard a part of the material, using only that which he needs to make a complete presentation of the subject. In these matters one should simply resort to good taste and common sense.
In the arrangement and discussion of the material there are some points of instruction to be observed and followed. They may be enumerated as follows:
1. Arrange and present the material in its chronological order so that the history of the subject may be developed from its origin to its conclusion.
2. Use the material as a basis of discussion, pointing out its teaching, its philosophy or its spiritual value.
3. Make whatever practical applications of the discussion to the audience as may be desired or needed.
In the above points of instruction which are to be followed, the first one may be called the introduction, the second one may be considered the main body of the sermon, whereas, the third one may be termed as the conclusion of the message to be reached.
Let us now take an example and apply the rule, and also, follow these points of instruction, observing how they work.
EXAMPLE I.
THE LIFE OF ABRAHAM
I. A HISTORICAL SUMMARY OF ABRAHAM’S LIFE.
A. Introduction of Abraham in the Bible, Genesis 11:27-32
B. The call and commission of Abraham, Genesis 12:1-8.
C. God’s promise or covenant with Abraham, Genesis 15:18.
D. Abraham’s death, Genesis 25:7-11.
II. THE DOCTRINAL OR TEACHING ASPECT OF ABRAHAM’S LIFE.
A. Abraham, a type of the people of God, Genesis 12:1-6; Romans 4:9-12; Hebrews 11:8-19.
B. God’s covenant with Abraham reveals His covenants of grace concerning salvation, the eternal inheritance of the redeemed and the natural seed of Israel, Genesis 12:1-6; 13:15; 17:1-14; Romans 4:13.
C. Abraham’s salvation a type of our salvation, Genesis 15:6; Romans 4:1-4; Galatians 3:6-16.
D. Abraham’s life a type of the Christian life, Hebrews 11:8-19.
III. THE PRACTICAL VALUE OF ABRAHAM’S LIFE TO US.
A. It serves as a guide to our own experiences, Romans 4:9-25; Galatians 3:6-18.
B. We see an imperfect faith grow into a perfect faith, Genesis 12:10-20; 16:1-6; 22:1-14; James 2:21-24.
C. We see the blessed hope and the eternal inheritance, Hebrews 11:13-19, 39, 40.
Let the student observe the above outline on the life of Abraham, and he will see that the subject is discussed under three main topical heading as follows:
I. THE HISTORICAL SUMMARY.
II. THE DOCTRINAL OR TEACHING ASPECT.
III THE PRACTICAL VALUE.
These three topical headings are very important. Any given subject requiring the Synthesis Method of development or discussion may be developed under these three heads.
This is a simple rule to remember, and it will serve as a guide to the student in getting a starting point as well as a skeleton outline. Under the first head, The Historical Summary, the subject matter is introduced and thus brought before the audience. A great amount of time should not be spent on this point though it is possible as pointed out above that there might be much material on the subject or the subject may have a long history. One should remember that since this is the introduction the presenting of the history should be a summary. It should be brief, concise and just full enough to get before the audience in a clear and understandable way the things to be discussed. This is especially true where one is giving an oral discussion; however, if one is giving a treatise, a thesis, such as writing a book, then of course more time should be given to this place of the discussion; yet it should then be short when compared to the remainder of the discussion. Naturally, in giving the history of the subject one is to discuss he should go back to the origin of it and trace it to its climax or end just as it progresses or unfolds in history.
When one comes to the second heading, The Doctrinal or Teaching Aspect of the subject, he has reached the point where the main body of his lesson should be presented. It is here that he is to teach or persuade his audience concerning the lessons which he desires to impart to them. In developing the outline, he should choose from the material which has been presented in the summary only those doctrines or teachings which he purposes to impart. In doing this he narrows his discussion down to suit his purpose and keeps his discussion from being too long. It is often necessary to do this, as many subjects are so broad and far-reaching in scope that it would be impossible to discuss all of any one of them. Of course, if one is writing a book and seeks to fully discuss a subject, he should not leave out anything. One must be governed by the time and circumstances at hand and by the purpose he has in mind in the discussion.
Another item of importance is that one should be careful to state the doctrine or teaching in such a way that it can be proved beyond all doubt by or from the material which is given in the summary. This is one’s safeguard against preaching error. Do not preach what you can’t prove and always have the Scriptural material at hand to prove what you do preach. Furthermore, it is well to have your Scriptures so close at hand that you do not lose time looking for them. Even if one turns through his Bible to read them he should have them memorized, for above all things one needs to keep the unbroken attention of his audience. Nothing kills attention and becomes so boring to an audience as turning through the Bible, floundering around, trying to find a proof text. Such is inexcusable!
In coming to the third heading of the topical outline, The Practical Value of the Subject Discussion, it is here of course that one reaches his climax in driving the lesson home to his audience, making the application to them and making them to see the value of it to themselves and in their own lives and experiences. This is reaching the conclusion of the message. Thus, referring back to the outline on “The Life of Abraham,” when we come to the practical value of Abraham’s life to us, it is easy to see that since he is a type of the child of God by faith in Christ, his life is a guide to our own experiences. And we can see how God saved him even though he had an imperfect faith, setting forth our salvation in spite of our weakness; and, also, we see how our hope of an eternal inheritance is confirmed in the faith and hope of Abraham. These things are conclusions that are practical to us because they were the experiences of “The Father of the Faithful.” Reaching these conclusions must be determined by the nature of the lesson and the purpose of the speaker. Always the conclusion of the message is the driving home to the hearts of the hearers, to their personal profit, the truths that have been discussed.
Applying the rules and discussion as laid down, let us take another subject and develop it.
EXAMPLE II
IMMORTALITY
I. THE HISTORICAL SUMMARY OF THE SUBJECT.
A. God first taught immortality in the Garden of Eden.
1. In that death was the penalty for sin, Genesis 2:17.
2. In that to eat of the Tree of Life one would live forever, Genesis 3:22.
B. It was taught and confirmed by Abraham and all the patriarchs, Hebrews 11:8-19
C. God demonstrated immortality by the translation of Enoch and Elijah, Genesis 5:24; 2 Kings 2:11-12
D. It was declared by Job and David, Job 19:25; Psalms 17:15; 23:6.
E. It was declared by Daniel, Daniel 12:1-3
F. Jesus taught, confirmed and demonstrated it, Matthew 22:31,32; Matthew 12:24, 25; John 6:39, 40; 11:25-31; Luke 16:19-31.
G. The apostles declared the fact of immortality, Romans 6:22; 1 Thessalonians 4:13; 1 Timothy 4:8; 2 Timothy 1:9; 1 Peter 1:3, 4; Matthew 25:34; Matthew 14:11; 20:10; 21:8.
II. THE DOCTRINAL ASPECT OF IMMORTALITY.
A. The Bible is a textbook on it.
B. Death primarily means separation, not annihilation
C. The wicked as well as the righteous shall exist forever.
D. Immortal man shall dwell everlastingly in Hell or Heaven
E. Scriptures which refer to man’s unconsciousness after death can only refer to the physical body.
F. Only through Christ and His redemptive work can we have immortal glory.
G. The second death means eternal separation – Hell.
III. THE PRACTICAL VALUE OF THIS DOCTRINE.
A. It should be a sobering truth unto us.
B. It should influence the course and attitude of our entire lives.
C. It should be both a happy revelation and a solemn warning to us.
D. It should compel us to prepare for eternal peace and glory.
E. It should compel us to make the Lord Jesus our only hope, and it should make Him more precious to us than ever before.
EXERCISE I: Develop the following subject using the outline and method as presented in this chapter:
THE BIBLE DOCTRINE OF HELL.
I. THE HISTORICAL SUMMARY OF THE SUBJECT.
II. THE DOCTRINAL ASPECT OF BLOOD REDEMPTION.
III. THE PRACTICAL VALUE OF THE DOCTRINE.
EXERCISE II. Develop the following subject and outline using this same method:
BLOOD REDEMPTION
I. HISTORICAL SUMMARY OF BLOOD REDEMPTION.
II. THE DOCTRINAL ASPECT OF BLOOD REDEMPTION.
III. THE PRACTICAL VALUE OF THE DOCTRINE.
EXERCISE III. Develop the following subject and outline:
THE BOOK OF JONAH
I. A SUMMARY OF THE BOOK. (Tell the story of Jonah, emphasizing some of the key verses>)
II. THE DOCTRINAL ASPECT OF THE BOOK. (What the book teaches us).
III. THE PRACTICAL VALUE OF THE BOOK.
EXERCISE IV: Develop the following subject and outline:
THE LIFE OF KING SAUL
I. A SUMMARY OF THE LIFE OF KING SAUL.
II. WHAT HIS LIFE TEACHES US. (Doctrinal aspect.)
III. THE PRACTICAL VALUE OF HIS LIFE TO US.
EXERCISE V: Develop the following subject and outline:
THE KINGDOM OF DAVID
I. HISTORICAL SUMMARY OF THE SUBJECT.
II. THE DOCTRINAL ASPECT OF THE SUBJECT.
III. PRACTICAL VALUE OF THE DOCTRINE OR LESSONS
NOTE: It will be seen as the student gathers the material on this subject that many Scriptures on the kingdom of David are not historical but prophetic. This, however, has nothing to do with the historical summary of the subject. The historical summary simply means all the Scriptures that have been given on the subject, and whether they refer to the past, present or future of the subject makes no difference. That fact can be brought out under Part II, “The Doctrinal Aspect,” when it is shown that David’s kingdom is a type of the coming kingdom under Christ and that the kingdom of David will be restored and perpetuated under Christ. One might discuss a subject that is wholly prophetic and yet give a historical summary of the subject. This would be true, for instance, in the following exercise:
EXERCISE VI: Develop the following outline and subject:
THE MILLENNIAL KINGDOM OF CHRIST
(See note above on Exercise V)
I. THE HISTORICAL SUMMARY OF THE SUBJECT.
II. THE DOCTRINAL ASPECT OF THE SUBJECT.
III THE PRACTICAL VALUE OF THE DOCTRINE.
EXERCISE VII: Outline and develop all the following subjects:
THE LIFE OF Paul
THE BOOK OF JUDE
THE SECURITY OF THE BELIEVER
THE DOCTRINE OF JUSTIFICATION
THE JUDGMENT OF THE WICKED
THE NEW TESTAMENT CHURCH
THE DOCTRINE OF SANCTIFICATION
THE BIBLE DOCTRINE CONCERNING HEAVEN
THE WORLD CONDITION OF THE LAST DAYS
THE SUPPORT OF THE MINISTRY
HINT: In the exercise above let the student take plenty of time to study, gather and assemble the Scriptures. Remember that this study and preparation is a great system of Bible education within itself. If the work is being done in class, or if the course is taught to a class of students, then one exercise in the first six should be given to each lesson or period, and the students should be required to produce their work in writing for the teacher to criticize, correct or grade. It is also a splendid idea to take some of the work done by the students and discuss it in class, criticizing and correcting it, that the entire class may get the benefit of such critical examination. In such work the teacher should choose both good and poor examples of work; so that, in the good, the better points may be discussed for the benefit of all the class, and that the gross error of the poor example may be discussed and overcome by all. Every student should be anxious to have his work subjected to the most severe criticism, for, whether he likes it or not, when he goes out to preach it will be thus subjected; and, if he can get the criticism in class by sympathetic friends, thus overcoming many mistakes, it will save him many hours of embarrassment later and will also serve to give him much greater confidence in himself in the future. In Exercise VII, one subject should be sufficient for a lesson or lesson period.
CHAPTER EIGHT
THE ANALYSIS METHOD
Analysis is the opposite of synthesis. To analyze a thing means to divine it into all of its parts. Webster’s Dictionary says concerning analysis, “It is the resolution of a compound into its original parts or elements.” In Bible synthesis we find all the material on a given subject, put it together, thus making the whole, but in Bible analysis we take a text, a verse, chapter, or book and divide it into each of its several parts or thoughts. Thus anything that has more than one part can be analyzed. The Bible itself as a whole may be analyzed by dividing it into its principal parts. Any book in the Bible, or any chapter in the Bible, may thus be analyzed. Likewise any one text or verse which contains more than one thought, or element of thought, may be analyzed or divided into its several thoughts or elements or though.
Doubtless, our greatest Bible expositors and commentators in the field of interpretation conform more to this method of study than to any other. Paul instructed Timothy to use this method when he admonished him to “Study to show thyself approved unto God, a workman that needeth not to be ashamed, RIGHTLY DIVIDING THE WORD OF TRUTH.” To “rightly divide the word of truth” is to analyze it.
If we seek to formulate a rule by which to preach, using the Analysis Method, it would be stated thus: Choose a text and break it down into its principal thoughts or elements of thoughts; explain or enlarge upon each though or thought element in the light of Bible teaching and then make such application of the thoughts to the audience as may be of practical value to it.
Now let us make an analysis or divine this rule and see what it means. As we look upon it closely we see three principal thoughts or thought elements in it. They may be enumerated as follows:
1. Break the text down (divide it) into its principal thoughts or elements of thought.
2. Explain or enlarge upon each thought or element of thought separately in the light of Bible teaching.
3. Make such application of thought to the audience as may be of practical value to it.
We have now analyzed out rule into its principal parts and we see three simple points of instruction to follow. Preaching by analysis may be just as simple as following these three points of instruction, for, when we break a text down (divide it) into its principal parts we introduce to the audience the subject matter of the text, and when we take the subject matter and enlarge upon it in the light of Bible teaching we give the main body of the sermon, while the making of the application of the thoughts to the audience becomes the conclusion. Hence we may say that:
1. Part one of the rule is the introduction of the text.
2. Part two of the rule is the main body of the sermon itself.
3. Pat three of the rule is the conclusion of the sermon.
Question may now arise in the mind of the student as to how may he know how to divine the text into its parts, and how I he to know how to enlarge upon the principal thoughts derived from the division of the text, and finally, how may he know what applications to make of the lesson or thoughts? If the student will ask himself three questions and find the answers to the questions in the text, or as a logical sequence of the thoughts of the answers, he will find that it is not difficult to follow the rule. The three questions are:
I. WHAT DOES THIS TEXT DECLARE? (Principal Parts of the Text.)
II. WHAT DOES THIS TEXT TEACH? (Main Body of Sermon. (Enlargement of the Principal Parts)
III WHAT DOES THE TEXT SUGGEST? Conclusion (Practical Application to Audience)
Now let us take an example, using a text and applying our rules, thus setting forth the method:
EXAMPLE I
Romans 5:1: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.”
I. WHAT DOES THIS TEXT DECLARE? Introduction of the Principal Thoughts.
A. It declares that we are justified by faith.
B. It declares that we have peace with God.
C. It declares that our justification and peace is through our Lord Jesus Christ.
II. WHAT DOES THIS TEXT TEACH? Enlargement on the principal thoughts or the main body of the sermon.
A. It teaches that sinful man may be justified with God
B. It teaches that justification come by faith.
C. It teaches that those who are justified are at peace with God.
D. It teaches that Christ is the Savior of men, bringing us to justification and peace.
III. WHAT DOES THE TEXT SUGGEST OR WHAT PRACTICAL APPLICATION CAN BE MADE TO ME (US)?
Conclusion.
A. Apart from Christ we are condemned – lost.
B. Our only hope is in Christ.
C. Christ is sufficient, in Him is justification and peace.
D. Sinner should joyfully receive Him.
It will be observed that no subject was written at the beginning of this outline or example. In analysis of texts or in preaching by analysis it is evident that the subject must be drawn or derived from the text itself. In choosing a subject for discussion care should be taken to choose a subject, or rather to express the whole idea of the text. This may not always be possible as some texts may contain so many different elements of thought that one short subject cannot express them. Where this is true, the principal or outstanding thought of the text should be embraced in the subject or theme. In the above outline, Example I, on Romans 5:1, a good subject expression would be, Christ Giving Justification and Peace.
Now, as we look back upon the outline, we see that in applying our rule we have analyzed the text and have developed a good sermon outline. In answering the question, “What does this text declare?” we applied part one of our rule and broke the text down into three principal thoughts or parts. In answering question two we applied the second part of the rule and enlarged upon the principal parts, thus showing the Bible teaching of these thoughts. And, likewise, in answering question three we made the personal application of the thoughts and brought the conclusion.
Let us take another text and apply our same rules in order that we may become more familiar with them:
EXAMPLE II
THE PURPOSE AND ACCOMPLISHMENT OF GOD’S LOVE
John 3:16: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life.”
I. WHAT DOES THE TEXT DECLARE? Principal thoughts.
A. It declares that God loves the world.
B. It declares that He gave His Son because of His love.
C. It declares that the believer shall not perish.
D. It declares that the believer has everlasting life.
II. WHAT DOES THE TEXT TEACH? Enlargement upon the principal thoughts.
A. It teaches the fact of God. “For God.”
B. It teaches that God is a God of love and mercy. He loves, He gave.
C. It teaches the extent of His love. He so loved that He gave His Son.
D. It teaches that the world is in danger of perishing.
E. It teaches the purpose of His love and His gift.
F. It teaches the salvation and security of the believer.
III. WHAT DOES THE TEXT SUGGEST?
A. The world without Christ is lost.
B. God gave a remedy in Christ.
C. It should be a solemn warning to us.
D. It means that we must accept Christ or perish.
One thing should be pointed out and emphasized just here. Keep in mind that in answering the second question the principal thoughts under question one are to be enlarged upon. Therefore when we come to answer question two, “What Does the Text Teach? We should not say it teaches something that cannot be proved first by one of the principal thoughts under question one; and second, it may be proved or confirmed by as many other proof texts from the Bible as one wishes to use. One should remember that primarily he is analyzing the text before him, and if he says the text teaches something that he cannot prove by the text itself, he is in error. For instance, in Example II, on John 3:16, it is said the text teaches the security of the believer. That statement is proved by the fact that the text says that he has “everlasting life” and “should not perish.” Thus one should be able to point out a proof in the text for everything that he asserts it teaches.
For further application of our rules let us take a whole chapter for an example.
EXAMPLE III
THE COMING KINGDOM OF CHRIST
Psalm 2:1-12: “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. ¶ Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.”
I. WHAT DOES THIS TEST DECLARE?
A. It declares the rebellion of the nations, raging in unbelief, seeking to overthrow God, verses 1-3.
B. It declares the scornful, mocking and deriding displeasure of God at their unbelief and rebellion, verse 4.
C. It declares that God shall express His displeasure in judgments of vexation, verse 5.
D. It declares God’s purpose and decree to establish His Son as the Lord of all the earth, verses 7, 8.
E. It declares the Son’s dealing with the nations in judgment when He takes possession, verses 8, 9.
F. It declares a warning to the kings and rulers of earth to receive the King (Son) lest they be destroyed.
G. It declares that those who trust in the Son are blessed.
II. WHAT DOES THE TEST TEACH?
A. It teaches the continued down-grade-ism of the nations.
B. It teaches the utter rebellion of the nations against God in the end time.
C. It teaches that in that day, God will be no longer a God of mercy, but a God of scornful derision, vexing a troubled world. (Great tribulation)
D. It teaches that Christ, now at the right hand of God, awaits the day of His coronation, when the decree of His Lordship shall be established, and when His enemies shall be made His footstool.
E. It teaches the ultimate, triumphant and complete Lordship of Christ over the earth – even to all the nations and to uttermost parts.
F. It teaches that now is the time of mercy and grace, when kings and nations should prepare for His coming.
G. It teaches that those who trust in Jesus have nothing to fear.
III. WHAT DOES THE TEXT SUGGEST?
A. That we live in a world which is growing steadily worse.
B. That it will be in its greatest rebellion when Jesus comes.
C. That the only logical, sensible thing to do is to trust in Christ, because those who trust in Him will be blessed.
D. That those who are saved should seek to win others to Christ.
This method of sermonizing should be reasonably clear to the student by this time. It is suggested that a careful review of the rules be made and also that a careful comparison of the rules, with the examples above, be made to see if the rules are observed in the examples. If these things are not all clear, the student should go over them again and again. It is a known fact that we remember and learn things permanently by repetition. You cannot do too much drill and review work.
Sometimes a very short text which contains one great thought, but which contains more than one thought element, may be used to a great advantage by the Analysis Method, although one might be able to use some other method to a greater advantage. This is another reason we should be acquainted with the different methods of sermonizing and be able to see at a glance which method to use. Usually a text which contains a combination of thoughts or thought elements is ideal for the Analysis Method. We give below an example of analysis of a short text.
EXAMPLE IV.
GOD’S SALVATION
Jonah 2:9: “Salvation is of the Lord.”
I. WHAT DOES THE TEXT DECLARE?
It simply declares that salvation is of the Lord.
II. WHAT DOES THE TEXT TEACH?
A. It teaches that salvation is a fact – SALVATION is.
B. It teaches that salvation is a PRESENT FACT – Salvation IS.
C. It teaches that God is the Author of salvation.
D. It teaches that God is the Source of salvation.
III. WHAT DOES THE TEXT SUGGEST?
A. That we must look to God for salvation.
B. That we must look to no other source.
C. That we should appreciate God’s goodness in providing salvation.
D. That we should accept the salvation which He gives.
EXERCISE I: Finish the following sermon outlines.
CHRIST THE END OF THE LAW
Romans 10:4: “For Christ is the end of the law for righteousness to every one that believeth.”
I. WHAT DOES THE TEXT DECLARE? ( Principal parts or thoughts.)
A. It declares that Christ is the end of the law.
B. It declares that Christ is the end of the law for righteousness.
C. It declares what the benefit of Christ’s work is to the believer.
II. WHAT DOES IT TEACH? (Enlargement of principal thought)
A By implication it teaches that the unbeliever is in some way responsible to the law; he is under its curse.
B. It teaches that Christ fulfilled the law or brought its dominion to an end.
C. It teaches that Christ is the Substitute of righteousness for that of the law.
D. It teaches that one must believe in Jesus to get the benefit of His righteousness.
III. WHAT DOES THE TEXT SUGGEST?
A._____________________________________________
B._____________________________________________
C. ____________________________________________
D._____________________________________________
SONSHIP THROUGH CHRIST
John 1:11-13: “He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
I. WHAT DOES THE TEXT DECLARE?
(Principal thoughts.)
A. It declares that Jesus first came to His own people.
B. It declares that He was rejected by them.
C. It declares that some did receive Him (A remnant.)
D. It declares that those who receive His were given power to become sons of God.
E. It declares that those who receive Him believe on His name.
F. It declares that those who believed on His name were born of God.
G. It declares that this birth of God was in no way at natural process, of blood, flesh or man, but a supernatural process of God.
II. WHAT DOES THE TEXT TEACH? (Enlargement of principal thoughts.)
A._____________________________________________
B. _____________________________________________
C. _____________________________________________
D. _____________________________________________
III. WHAT DOES IT SUGGEST?
A. ____________________________________________
B. ____________________________________________
C. ____________________________________________
SALVATION BY GRACE THROUGH FAITH
Ephesians 2:8-10: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”
I. WHAT DOES THE TEXT DECLARE?
A. That we are saved by grace.
B. That we are saved through faith.
C. That all of it is the gift of God.
D. That it is not of works, lest any man should boast.
E. That we are created in Christ Jesus.
F. That our salvation (creation) is for good works.
II. WHAT DOES THE TEXT TEACH?
A. It teaches that grace is the source of our salvation.
B. That faith is the means of our salvation.
C. That salvation is free.
D. That God hates boasting – self-righteousness.
E. That the new birth (creation in Christ) is the process of our salvation.
F. That good works is the purpose and fruit of salvation.
G. That we are saved, born again, created in Christ, before we can do accepted good works.
III. WHAT DOES THE TEXT SUGGESTS?
A. _____________________________________________
B. _____________________________________________
C. _____________________________________________
The above and following exercise are given to drill the students in applying and following the rules, thus teaching him to do by doing. Remember that learning to sermonize and preach is like learning to swim. No man ever learned to swim by staying out of the water.
CONDEMNATION ABOLISHED THROUGH FAITH
John 3:18: “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.”
I. WHAT DOES THE TEXT DECLARE?
(Principal thoughts)
A. ____________________________________________
B._____________________________________________
C._____________________________________________
II. WHAT DOES THE TEXT TEACH? (Enlargement of principal thoughts.)
A_____________________________________________
B._____________________________________________
C_____________________________________________
III. WHAT DOES THE TEXT SUGGESTS?
A. ____________________________________________
B.____________________________________________
C.____________________________________________
EXERCISE II: Develop sermon outline from the following subjects and texts.
FORGIVENESS OF SINS
Acts 5:30, 31: “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.”
I.____________________________________________
A.____________________________________
B.____________________________________
C_____________________________________
II. ___________________________________________
A.____________________________________
B.____________________________________
C.____________________________________
III.___________________________________________
A.____________________________________
B._____________________________________
C._____________________________________
IMPUTED RIGHTEOUSNESS
Romans 3:20-22: “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:”
I. _____________________________________________
A. __________________________________ etc.
II. ____________________________________________
A. __________________________________ etc.
III.____________________________________________
A.___________________________________ etc.
EXERCISE III: Turn to the following text in your Bible, give to each of them a subject and develop them according to this method.
Romans 5:12-15
1 Corinthians 15:20-22
Acts 17:32-34
Isaiah 53:3-7
Isaiah 55: 1-3
John 5:24
John 5:39, 40
John 20:31
CHAPTER NINE.
THE COMMENTARY METHOD
The Commentary Method of preaching is perhaps the most commonly used of all methods of expository preaching and teaching. The Sunday School lesson, the Training Course lesson and the Prayer Meeting sermon are frequently developed in this way.
The Commentary Method need not and should not be confined to the services named above. It may be a means of both evangelistic and doctrinal preaching, and with a thorough knowledge of its use, may be a most effective way of sermonizing. In fact, there are many Scriptures in the Bible that cannot be fully expounded any other way. Sometimes a whole paragraph or a whole chapter must be used in order to get the most from it. Where this is true the best approach is the Commentary Method.
There is always a need for writers in the field of literature for publication. Especially is this true in Sunday School and Training Course lesson. Writing lessons for such publications usually deal with an assigned text; for this work the Commentary Method is absolutely an essential. However, let us be reminded that this method is also essential to preaching and teaching from the pulpit.
Rules for commentary preaching are simple. It will take time and study to train our minds to observe them accurately. However, once we have trained our minds to observe the rules, the method becomes relatively easy. To fail to observe the rules may lead one to misapply the Scripture or teaching of the text, or to produce an outline which does not fit into the thought of the text. The rules are as follows:
1. Observe the text as it relates to the context.
2. Observe the time, place, and occasion under consideration
3. Observe who is speaking or writing, the general subject under consideration as it relates to the context.
4. Find a title for your sermon which will comprehend as nearly as possible each outstanding thought in the text.
5. Use the outstanding thoughts in the text as your topics of discussion, thus forming your outline.
6. Using your topics for discussion, enlarge upon them always in harmony with the text as a whole and with all other Scriptures which may be related to it.
We now proceed to illustrate the rules by making some outlines. We use first Matthew 6:9-13.
Rule 1. observed: This text is a part of what is commonly called “The Sermon on the Mount.”
Rule 2 observed: We do not know the time except that it was in the early ministry of Jesus and seems to be the first great convocation of His disciples. It was a called meeting of Jesus. We know that it was a mountain, but cannot be certain as to its location.
Rule 3 observed: Jesus was speaking to His disciples on the general subject discipleship. Out text deals with the specific subject of prayer.
Rule 4 observed: We use as the title for our sermon the following:
GUIDELINES TO SCRIPTURAL PRAYER
Rules 5 and 6 observed:
I. PEOPLE NEED TO BE TAUGHT IN ORDER TO PRAY SPIRITUALLY.
A. Jesus taught His disciples.
B. He answered the request of His disciples to teach them, Luke 11:1-13.
II. THE ADDRESS OR SALUTATION OF THE PRAYER
A. The address of children to the heavenly Father.
1. Here is a relationship which belongs only to the saved.
2. No alien sinner can pray this prayer truthfully.
3. Alien sinners may pray for mercy and salvation, but not as a son of God.
B. The reverence in the salutation. “Hallowed be thy name.”
C. Although we are sons of God and may come boldly to the throne of grace, we must approach Him as on holy ground and in the deepest of reverence.
III. WHAT WE ARE INSTRUCTED TO PRAY FOR.
A. The priority of His kingdom, its coming, when God’s will shall be done in earth as in heaven, verses 9, 10.
1. Although this prayer cannot be fully answered until the second coming of Jesus. He desires that it be first in our hearts and minds.
2. We are to seek first the kingdom of God and His righteousness in all things, Matthew 6:33.
B. We are instructed to pray for our daily needs.
1. Daily bread or needs may be far less than we desire; God does not want us to be covetous, verse 11
2. We are to take no thought of tomorrow, Matthew 6:34.
C. We are instructed to pray for the forgiveness of our sins, verse 12.
1. This proves that children of God do sin.
2. As we confess our sins and pray for forgiveness, we are to pledge to God to forgive those who sin against us, verse 12.
D. We are instructed to pray to escape temptation and evil, verse 13a.
1. We need this Divine guidance.
2. It is not in man to direct his steps.
IV. WE ARE TO ASCRIBE PRAISE AND ADORATION TO HIM, Verse 13b.
A. This recognizes the sovereignty of God in all things and praises Him for it.
B. As our heavenly Father, and His sovereign power, He is worshy.
CONCLUSION: Since no unsaved person can truthfully pray this prayer, should he not repent, trust in Christ, become His son and be counted worthy to pray it?
Now that the rules have been given and illustrated, it will be unnecessary to repeat them with every example. However, it should be observed that the first four rules are observed in the introduction. This is what they are in their very nature. They should be discussed very briefly, just enough to get the setting and subject matter before the audience. Rules five and six are observed in the making of the outline and sermon.
Some thoughts should be pointed out about the conclusion. As it has already been pointed out in other methods, the conclusion to any sermon should contain an application, or summary, of the truth contained in the message and an appeal to those who should heed it. The nature of the sermon itself should determine the application and appeal. Notice that the application and appeal in the outline above appeals to the lost man who cannot call God his Father; he should, therefore, repent and come to the Lord for salvation. A further application might have been made to saved people to search their hearts and see if their prayer are in keeping with our Lord’s instruction. The effect of any sermon may well be in the conclusion.
Another example is given using a longer text and making an outline. The text is Psalm 73. Read this Psalm over and over carefully. It contains twenty-eight verses which go together, and it cannot be fully understood without taking it as a whole.
The subject or title is:
A DISCOURAGED AND DESPONDENT MAN FINDING BLESSED ASSURANCE.
INTRODUCTION: Who is the man, his background, and what is the occasion of his discouragement and despondency? His name is Asaph. If we consult 1 Chronicles 6:39; 2 Chronicles 5:12 and other passages, we find that he was a Levite (priest), and the chief musician of David, the leader of David’s choir. He seems to have outlived David and served also under Solomon. The occasion of his discouragement and despondency was the great backsliding and sin of Israel, probably in the days of Solomon..
I. THE GREAT SIN OF ISRAEL, verses 1-12.
A. Asaph remembered the old days when God was good to Israel, especially those of a clean heart, verse 1.
B. But things had so changed that great wickedness prevailed.
1. Wickedness was on every hand.
2. Israel was corrupt even to the point of mocking God.
3. Yet in their great sin and corruption they seemed to have no trouble, and they were prosperous.
II. ASAPH’S DISCOURAGEMENT AND DESPONDENCY
A. He confessed that his feet were almost gone; his steps were well nigh slipped. He was plagued every day, verses 2, 3.
B. It seemed to him that his godly life was in vain, verse 13.
C. He became afraid to speak out against the wicked, lest he offend the young people.
D. When he tried to understand, it was too painful (burdensome) for him.
III. THE OCCASION OF ASAPH’S BLESSED ASSURANCE.
A. He went into the sanctuary of God and then he understood, verses 16, 17.
1. The world’s conditions and problems are not understood nor solved by human wisdom.
2. The world by wisdom knew not God.
3. What he failed to understand from the human point of view was clearly seen from the Divine point of view.
B. He saw the destruction and end of the wicked though they were prosperous in their wickedness
IV. HIS BLESSED ASSURANCE, verses 21-28.
A. He came to know that God was with him and holding him by his right hand (Security?)
B. He had the blessed assurance that he would be guided by God’s counsel and then be received into glory.
C. He came to know that although his flesh failed, God was the strength of his heart.
D. All of this brought him to shame before God because he had ever doubted, verse 21, 22.
CONCLUSION:
A. Asaph’s great mistake was to try to understand the world’s condition and problem by human intelligence.
B. But what the world’s wisdom, the human intelligence, failed to give, he found in the house of God, verse 28.
C. Are there not many today who, like Asaph, are ready to give up?
D. The house of God, though the wisdom of His Word, is the only way man can find the answer to life’s perplexing problems.
E. Asaph saw this truth and cried out, “Whom have I in heaven but thee? And there is none upon earth that I desire beside thee,” verse 25.
F. Every troubled soul, whether lost or saved, can find this blessed assurance, if he will come to God’s house as Asaph did. Why not try God as He is given to us in Christ Jesus ?
Another text or lesson is used to further illustrate the Commentary Method.
ESSENTIALS TO AN ABUNDANT ENTRANCE
INTO THE EVERLASTING KINGDOM OF CHRIST
2 Peter 1:1-13.
INTRODUCTION:
A. This letter by the Apostle Peter is not addressed primarily to a church, but to all those who have obtained the line precious faith through the righteousness of God and our Savior Jesus Christ. It was therefore to saved people.
B. The salutation is one of tenderness and set forth the blessings of those who are the children of God.
1. He pronounces a beatitude of multiplied grace and peace to them.
2. This peace and grace is to come through, and even life itself, with all that pertains to it, from the Divine power of Him that hath called us to glory.
3. Through this Divine power we are made to be partakers of His Divine nature, escaped the corruption of the world and its lust and have been given exceeding great and precious promises.
4. All of these things, having come by grace, it is essential that we be fitted to serve Him, bear fruit unto Him and have an abundant entrance int the everlasting kingdom to come.
I. THE APOSTLE NAMES SEVEN ESSENTIALS OF GRACE FOR FRUITBEARING AND RECEIVING THIS ABUNDANT ENTRANCE. IT IS A SIMPLE LESSON IN ADDITION.
A. Add to your faith:
1. Virtue, purity. Leave the old things behind. You are now a new creature in Christ Jesus. The most logical starting place is to clean up our lives. We must do so if we are to win souls and please God.
2. Knowledge, not an intellectual education, but knowledge of God’s Word, plan and purpose.
3. Temperance, poise, self-control, the opposite of extreme. One can be intemperate in anything.
4. Patience. This is a grace woefully lacking, but badly needed. Patience produce endurance.
5. Godliness. God-likeness – in holiness, benevolence, forgiving, yet firmly standing for truth.
6. Brotherly Kindness. Showing kindness to all men, but especially to the household of faith. Avoid being offensive.
7. Love. This is to be the crowning grace of every Christian. Love for God, for truth, fellow man. A love that produces devotion and obedience.
B. The Promise Given for These Graces.
1. If these things be in you and abound you will neither be barren nor unfruitful.
2. It naturally follows that you shall be fruitful in the Lord’s work and service.
3. But we are admonished to make our calling and election sure – thus Peter is warning us that all these virtues cannot save us – be sure you are saved, born anew.
4. If all these things are within us, there will be an abundant entrance into the everlasting kingdom.
II. LET US NOTICE THE PITIFUL CONTRAST BETWEEN THOSE WHO HAVE THESE VIRTUES AND THOSE WHO DO NOT.
A. Those who have them will never be barren nor unfruitful.
B. Those who have not are blind and near-sighted – cannot see afar off.
1. God has promised every man to reward him according to his works.
2. Some shall actually be ashamed before Him at His coming.
CONCLUSION:
A. These graces are essential to fruitbearing and the abundant entrance into the coming kingdom.
B. Do we dare to honestly examine ourselves/
C. There are many “near-sighted” Christians – are you one of them?
D. Are you a Christian at all? “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?”
AN ASSIGNED EXERCISE
1. Review the two outlines above and see if you can find the rules applied both in the introductions and the main body of the lesson.
2. Would you make any changes? If so, point them out.
3. Compare these outlines with Sunday School, Training Course lessons or any other book you may have. Do they compare favorably or unfavorably? Point out the similarities or the differences.
4. Do you think you could use either of these outlines as a sermon, or perhaps write a Sunday School or Training Course lesson?
Now that three sermon outlines have been given, the first one having demonstrated the rules, the student should be ready to proceed on his own in preparing sermons using this method.
Given below are some text which should be easy. Let the student try to fill in and make an outline. The first text is the first chapter of 2 Thessalonians. Subject:
A MOST COMMENDABLE CHURCH.
INTRODUCTION:
A._____________________________________________
B. _____________________________________________
C._____________________________________________
I. _____________________________________________
A.____________________________________________
B.____________________________________________
C.____________________________________________
II.____________________________________________
A. ___________________________________________
B.____________________________________________
C.____________________________________________
III. ___________________________________________
A.____________________________________________
B.____________________________________________
C.____________________________________________
CONCLUSIONl
A.____________________________________________
B.____________________________________________
C.____________________________________________
NOTE: For the introduction write in the authors of the book, the place from which it was written, the location of Thessalonica; who joined Paul in this letter; his thanksgiving and tender remembrance of them, etc.
After the Roman letter “I” write the first thing for which Paul commended them. After Roman “II” write the next thing for which Paul commended them.
Each student should now be able to follow through and make a good sermon outline. Do not be afraid to try, and remember that practice make perfect. One should go over and over these rules and instructions again and again. Make a work book of your METHODS OF SERMONIZING, be persistent and studious. You will be glad you did.
Given below are some texts and subjects that you will do well to work on:
DAVID’S SHEPHERD, Psalm 23.
JONAH, HIS DISOBEDIENCE AND ITS COST, Book of Jonah.
OUR COMFORTS AND THEIR CHALLENGE, 2 Corinthians 5:1-11
WITNESSES CONCERNING Jesus, John 5:33-40.
THE SALVATION OF THE PHILIPPIAN JAILER, Acts 16:16-34.
If the student will do the above, he will be well on his way to mastering this method and he will find it rich and rewarding.
In concluding this chapter and this book, it is urged upon the student to be devoted and determined. Also you are urged to remember that this is a workbook. It is not to be read and laid aside. It is as much a workbook as an arithmetic or a grammar. In this book are seven different ways of approach for sermon building and preaching. Your own devotion to your calling and your determination will be the measure of your success or failure. The Devil does not want us to succeed and the weakness of the carnal flesh will always lead us to the path of least resistance. God’s power and grace are always on our side, and if we constantly draw our strength from His rich resources, we shall not fail.
End
THE BAPTIST WAY-BOOK
A Manual Designed for use in Baptist Chuirches
By
Ben M. Bogard, LL.D.
“All scripture is given by inspiration of God, and is profitable…that the man of God may be perfect, thoroughly furnished unto all good works” (2 Timothy 3:16, 17).
Bogard Press
4605 State Line
Texarkana, Ark. – Tex.
Ministry of
MISSIONARY BAPTIST CHURCH
CONTENTS
PART I
The Scriptural Way
Chapters Page
I. The Way of Salvation 6
II. The Way of Baptism 8
III. The Way of the Lord’s Supper 11
IV. The Way of Church Polity 12
V. The Way of Mission Work 16
VI. The Way of Providence 20
PART II
The Historical Way
VII. The Way Our Fathers Trod, or Baptist Doctrine
And Polity in History 25
VIII. The Way of Mission Work in History 30
IX. The Way of Blood, or Baptist Martyrs in Every
Century 35
X. The Way Traced From America To Palestine 45
XI. The Historical Way Attested by Scholars 50
PART III
The Present Way
XII. The Way to Organize Churches 52
XIII. The Way Churches May Associate 54
XIV. The Way of Church Letters, Ordinations,
Marriages, Funerals, etc. 55
Doctrinal Statement of the American Baptist
Association 59
Declaration of Faith 61
Church Covenant 67
The Baptist Way – Book
PART I
The Scriptural Way
The Bible is the all-sufficient rule of faith and practice and it is as much a rule of practice as it is of faith.
The commission given by our Master in Matthew 28:19, 20, commands the church to “teach all things whatsoever I have commanded you.” The specification of one thing is law is the prohibition of everything else. Since what the church is to teach is specified, viz., “all things whatsoever I have commanded,” it follows that all things not commanded are forbidden. It follows that the church is shut up to the things commanded. There is therefore no place for the exercise of private opinion except it be in our effort to understand the things commanded. Any doctrine or institution that is outside of the purview of the Scripture is wrong.
In 2 Timothy 3:16,17, we said: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.”
If this is true, and to dispute it is to contradict the words of inspiration, it follows that we are “thoroughly furnished unto all good works.” Then we do not need to invent plans for work, since the Scripture “thoroughly furnish us unto all good works.” If the work we propose to do is good we can learn all about it in the Scriptures for “the man of God is thoroughly furnished unto all good works.”
From these passages we are compelled to conclude that there must be a “thus saith the Lord” for all we do. We dare not organize a church, a prayer meeting, a convention, an association, a school, a board, a committee, an evangelistic movement, or any thing else without a “thus saith the Lord,” because the Scriptures “thoroughly furnish us unto all good works,” and we are to “observe all things whatsoever the Master has commanded,” no more no less.
By the Scriptures, the all-sufficient rule of faith and practice, must every doctrine and every truth be tried. If it be allowed that reason or sanctified common sense shall determine in matters of faith and practice, it shall still be an open question as to whose reason and whose sanctified common sense shall make the decision. If reason or common sense shall be the rule of any part of faith and practice then it is certain we shall see division, contention, strife. Let the Bible be the rule of faith and practice and our only difficulty shall be understanding our rule.
The primary difference between Baptist and Roman Catholics is that Baptists contend that the Scriptures are the all-sufficient rule of faith and practice and while Catholics deny this and claim that reason, or sanctified common sense, of the church should be the rule of faith and practice.
If Baptists forsake this cardinal and fundamental principle, it shall not be long until they shall cease to be Baptists. They shall be at sea without chart or compass.
In the following chapters we shall examine what the Scriptures teach concerning the Way of Salvation, Baptism, the Lord’s Supper, Church Polity, Missions, and Providence. While we hear the Word of God on these subjects, let us remember that this Word is the only and all sufficient rule of faith and practice.
CHAPTER I
The Way of Salvation
Ephesians 2:8-10: “For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are the workmanship, created in Christ Jesus unto good works,” etc.
Salvation by grace is a fundamental Baptist doctrine. The Scriptures are clear and plain on the doctrine. The passage quoted teaches us that good works have nothing to do in obtaining salvation, and that instead of works bringing salvation, it is salvation that causes good works.
Romans 11:6-7: “If by grace, then is it no more of works; Otherwise grace is no more grace. But if it be of works, then it is no more of grace; otherwise work is no more work.”
This passage perfectly express the error that salvation results from a mixture of grace and works. If salvation is by grace at all it is altogether by grace; and if it is by works at all it is altogether by works.
Salvation is by grace. Works follow as a result of salvation. Faith without works is dead, but the faith – the live faith – is exercised first and the works follow. Titus 3:8: “I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works.” The kind of faith which does not result in works is not the saving faith referred to in Ephesians 2:8-10.
The meritorious ground of salvation is the suffering and death of Christ.
Ephesians 1:7: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.”
There is no good in men. That which we call good is unclean in God’s sight. Isaiah 64:6: “But we are all as an unclean thing, and all our righteousness are as filthy rags,” etc.
The sinner obtains salvation the moment he exercises faith in Christ. The following passages make this clear:
The believer is not under condemnation. John 3:18: “He that believeth on him is not condemned.”
The believer shall never perish. John 3:18: “Whosoever believeth in him shall not perish.”
The believer has everlasting life. John 3:36: “He that believeth on the Son hath everlasting life.”
The believer is justified. Romans 5:1: “Therefore being justified by faith, we have peace with God.”
The believer is a child of God. Gal. 3:26: “Ye are all the children of God by faith in Christ Jesus.” Granting that the following verse means the ordinance of baptism, it does not mean that we literally put Christ on in baptism, but only that being actually children of God by faith we symbolically put Christ on in baptism, i.e., we imitate Him.
“For as many of you as have been baptized into Christ have put on Christ.” Galatians 3:27.
The heart is purified by faith. Acts 15:8: “And put no difference between us and them, purifying their hearts by faith.”
The believer is born of God. 1 John 5:1: “Whosoever believeth that Jesus is the Christ is born of God.”
The believer is saved. Ephesians 2:8: “By grace are ye saved through faith.”
If anything is clearly taught in the Scriptures it is that salvation is by grace through faith, and not by works or ceremonies.
CHAPTER II
The Way of Baptism
When the Lord commanded the church to baptize those who had become disciples, Matthew 28:19,20, what did He intend should be done? When He said “baptize” the newly made disciples He used a Greek word. To learn the meaning of a Greek word we should look for its meaning in a Greek dictionary. A few samples of what the Greek Lexicons say will suffice:
Liddell & Scott: Baptizo, to dip.
Bagster: Baptizo, to bathe, immerse.
Sapulo: Baptizo, to dip, to immerse.
There is no Greek Lexicon that does not give “to dip” or “immerse” as the primary meaning of “baptizo.”
If the Lord had meant for the church to sprinkle the new disciples he would have used the word “rantizo,” which primarily means “to sprinkle.” If he had meant for the church to pour water on the heads of the new converts He would have used the word “echeo,” which primarily mean ‘to pour.” If the Lord meant to sprinkle or to pour, why did He use a word which primarily mean “to dip?” This fact in itself is sufficient to establish the truth that He meant for the church to dip all who becomes disciples.
John the Baptist baptized in a river. Mark 1:5: “And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.”
Jesus, our Master, was baptized in a river. Mark 1:9-10: “And it came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan, and straightway coming up out of the water,” etc.
The case of Philip and the eunuch shows that immersion was the act. Acts 8:38, 39: “And he commanded the chariot to stand still: and they went down into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of water,” etc.
Baptism is called a burial. Romans 6:4, 5: “Therefore we are buried with him by baptism into death: that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.”
Baptism is not a saving ordinance. It should never be administered to any except to those who are already saved. When Saul was told to “arise and be baptized and wash away thy sins,” it only means the symbolic washing away of sins. When Peter, on the day of Pentecost, said: “Be baptized for the remission of sins.” He used the word “for” in its secondary sense, which means “with reference to” – “be baptized with reference to the remission of sins.” A man is put in the penitentiary “for” stealing, that is, “on account of” stealing; certainly not “in order to stealing.” So we are baptized “for” remission of sins, but not in order to the remission of sins.
Only believers were baptized in Apostolic times, and we have already seen that believers are saved, hence only saved persons should be baptized.
Cornelius and his household were saved before they were baptized. Acts 10:44-48: “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word…Then answered Peter, can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.”
Those who believe that baptism is necessary to salvation generally try to make it appear that this is a special case and not the rule. But Peter says in Acts 15:8, 9, that God put “no difference between us and them, purifying their hearts by faith.”
The church only has authority to baptize. It was to the church the commission was given. That to which the commission was given had the promise of continued existence to the end of the world, for after giving the command, the Lord said, “Lo, I am with you always, even to the end of the world.” The individual Christians to whom He spoke live only a few years after the commission was given, hence the Master could not hove made such a promise to them. The apostles lived only a few years after these words were spoken, hence the Master could not have made the promise to them. But the church has had a continual existence and shall have to the end of time. Ephesians 3:21: “Unto him be glory in the church by Christ Jesus throughout all ages.” The church institution was the only thing present when the commission was given that could continue to “the end of the world.” It was therefore to the church that He spoke when He said: “Go, teach all nations, baptizing them…and, lo, I am with you always, even to the end of the world.”
The church only having authority to baptize, it follows that all baptisms administered without church authority are null and void. For this reason Baptists have in all ages refused to recognize the baptisms of those who were not baptized by the authority of a Scriptural church. It was to the church the commission was given and the church institution to which the commission was given is in that church today. The baptisms of that institution are valid and no other is.
Scriptural baptism is the immersion of a saved person by authority of a Scriptural church.
Since God called the forerunner, John the Baptist – the baptizer – called him “Baptist” because he did the baptizing, it follows that, if God made no mistake, that a CHURCH THAT BAPTIZES should be called a Baptist Church; a baptizing church. Since the baptizing church is a missionary church it is perfectly right to call it a Missionary Baptist Church.
CHAPTER III
The Way of the Lord’s Supper
The Lord’s Supper is a commemorative ordinance to be observed by the church in memory of the broken body and shed blood of the Savior. 1 Corinthians 11:24: “This do in remembrance of me.”
Only baptized believers have a right to partake of the Supper. The commission given by our Master commands that the newly made disciples be baptized and then “teach them to observed all things whatsoever I have commanded you,” Matthew 28:19, 20. On of the things the Lord had commanded was the partaking of the Memorial Supper. The new disciples were first to be baptized then taught to observed the other things which had been commanded. To partake of the Supper before baptism is to violate this law, and if we encourage any to thus violate the law of the Lord on this subject we shall be partakers of their sin. To invite unbaptized people to partake of the Lord’s Supper is a sin. Open Communion is therefore a sin – a transgression of the Master’s law concerning the Supper.
Acts 2:41, 42: “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.”
Note the order here indicated:
1. “Gladly received his word” – disciples.
2. “Were baptized” – baptized disciples.
3. “The same day were added” – church members.
4. “Continued in apostles’ doctrine” – sound in faith.
5. “And in fellowship” – united in faith and love.
6. Lastly, “breaking of bread” – partaking of the Lord’s Supper.
This is the Divine order, and no man has a right to change it. If we observe this order we have Close Communion, the doctrine for which Baptists have always contended.
Paul forbade the Corinthian church to partake of the Supper while “divisions” continued in the membership, 1 Corinthians 11:16-20. If division in a local congregation disqualifies that congregation to partake of the Supper, which should be said of members of the various rival denominations coming together to eat the Supper? It takes a united congregation to Scripturally partake of the Supper. To partake of the Supper when divisions or schisms exist is to violate the law concerning the Lord’s Supper. To violate law is sin. Open Communion is therefore a sin. To encourage the transgression of law is sin. We, therefore, sin when we invite or encourage persons of different factions or schisms to come together for the purpose of celebrating the Lord’s Supper. Is Christ divided?
In addition to all these restrictions, the individual must examine himself before eating, 1 Corinthians 11:28. The object of this self-examination is to ascertain whether we have met all the requirements made of those who would partake of the Supper. Some think that self-examination is the only prerequisite to the Supper, when, in fact, it is only one of the many prerequisites. The New Testament teaches Close Communion.
BTC 2ND SUNDAY OF THE MONTH
AT General Santos City Missionary Baptist Church
CHAPTER IV
The Way of Church Polity
There are three forms of church government or polity: the Episcopalian, the Presbyterian, and the Congregational. Episcopacy is government by bishops; Presbyterianism is government by presbyters or preachers; Congregationalism is government by the people – a pure democracy.
Baptists are Congregationalists. They do not claim the right to make or repeal laws, but recognize and obey the unchanging law of their King Jesus Christ. But in the execution of these laws of the Lord there is a pure democracy.
Baptists regard the Scriptures as the only and all-sufficient rule of faith and practice, 2 Timothy 3:16,17. The church has no right to change one word of the Scriptures. It is the duty of the church to obey the Scriptures. The Scriptures teach that each congregation is entirely independent of every other congregation, and that to each congregation the Commission was given. Each congregation is a complete church in itself. It is therefore not correct to speak of “The Baptist Church.” There is no such thing. There are thousands of Baptist churches, as each congregation of baptized believers is a church, but these congregations are not combined in any way so as to make the one great Baptist Church. There are many trees in the forest, but there is no such thing as THE TREE. In speaking of the duties and doctrines of “the church” we mean any Scriptural church, just as we speak of the duties of “the husband” and “the wife.” When we say ‘the husband” or “the wife” we do not mean that there is a great HUSBAND compose of all the husbands, and when we say “the wife” we do not mean a large WIFE compose of all the wives. Even so, when we speak of the Commission being given to “the church,” we do not mean a great Universal Church, but we mean each individual congregation. The following passage indicates the New Testament idea, Ephesians 5:23: “For the husband is the head of the wife, even as Christ is the head of the church.” As well talk about a great Universal Husband, a great Universal Wife as to talk of a great Universal Church.
In the New Testament we learn the following facts:
1. The congregation received members. Romans 14:1: “him that is weak in the faith receive ye.” The membership is here commanded to “receive” into the fellowship the weak in the faith. It is certain that the membership is told to do the receiving because the epistle is addressed, not to the “bishops,” not to “the session,” but “to all that be in Rome, beloved of God, called to be saints.” The whole church must therefore receive the new converts. The specification of one thing in law is the prohibition of everything else. Since therefore the whole church is commanded to “receive” it follows that the pastors, “the session,” or anything else violates the law of God when they presume to receive members. This duty must continue to rest on the church as a whole.
2. The congregations excluded members from their fellowship. 1 Corinthians 5:1-5: “It is commonly reported that there is fornication among you…In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power (authority) of our Lord Jesus Christ, to deliver such an one unto Satan, for the destruction of the flesh,” etc.
The church must be “gathered together,” to exclude the fornicator. There was no “board of deacons” or “board of stewards,” or “session” or bunch of “elders” to get off in a corner and do this work.
The power to exclude carries with it the power to restore. In 2 Corinthians 2:6-8, we read that this fornicator should be restored after he had repented: “Sufficient to such a man is this punishment, which was inflicted of the many. So that contrariwise ye ought to forgive him,” etc.
We note the fact that Paul says this punishment was inflicted of “the many”; literally, “by the majority.” “Pleionon” is the Greek word used.
In case of personal offenses, the party offended must first labor for reconciliation between him and the offender alone. This failing, he must take witnesses with him, and in the presence of these witnesses, make another effort for reconciliation. If this second effort fails, he must “tell it to the church,” and if this fails, excommunication follows. “Let his be unto thee as a heathen man and a publican.” (Matthew 18:16-18.)
3. The congregations elected their own officers. Acts 6:1-6: “Wherefore, brethren, look ye out among you seven men,” etc. “The multitude” had been called together and the apostles instructed the whole multitude to “look our among you seven men.” The selection or election of the “multitude” was accepted by the apostles. Then the apostles “prayed and laid their hands on them” – ordained them as Baptist do today.
Acts 14:23: “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord.” The Greek, of which this passage is a translation, literally means: “And when they had elected elders in every church by a show of hands.” The Greek word used is “cheirotonein,” meaning to “stretch forth the hand.” Phillip Schaff, the modern Lutheran historian, in his great book, “Apostolic Church,” page 501, says:
“As to Presbyters – bishops (pastors) Luke informs us (Acts 11:23) that Paul and Barnabas appointed them to office in the newly founded congregations by taking the vote of the people, thus merely presiding over the choice. Such, at least, is the original and usual sense of ‘cheirotonein’.”
4. The congregations elected their own missionaries. Acts 11:22-24: “Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch…he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.”
This fact is set forth plainly by J.M. Pendleton in his “Church Manual,” page 110:
“The churches in Apostolic times sent forth ministers on missionary tours. When Antioch received the Word of God, the church at Jerusalem ‘sent forth Barnabas, that he should go as far as Antioch’, Acts 11:22. His labors were successful – much people was added to the Lord – and at a subsequent period the church in Antioch sent our Saul and Barnabas, who made a long journey, performed much labor, returned and reported to the church all that God had done with them, Acts 13:1-3; 14:26; 27. With what deferential respect did these ministers of the gospel treat the church that sent them forth!”
When Dr. Pendleton wrote his Manual (1867) all Baptist agreed that churches should sent out missionaries, but some are disputing this Apostolic practice now.
The conclusion is clear. It was to “the church” that the Commission was given. It is therefore the duty of the congregation to do all that the Commission enjoins. The congregation is the unit in all the work contemplated in the Commission. There is not the slightest hint in the New Testament of their being authority on earth above a congregation of baptized disciples. Where we read of “elders that rule well,” the literal rendering is the elders that “lead well.” The “elder” or bishop, which are the Scriptural terms for pastor, is a leader of his flock over which the Holy Ghost has made him overseer. But he leads by teaching, be example, and not by authority. To exercise authority is expressly forbidden by our Master. Matthew 20:25, 26: “Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister.” In 1 Peter 5:3: “Neither as being lords over God's heritage, but being ensamples to the flock.”
The Episcopal and Presbyterian bodies have men of authority – men in control. The Master said: “it shall not be so among you” The superintendent of missions, so common among Baptists, has authority to superintend the work of missionaries. The Master said: “It shall not be so among you.” Baptists should recognize only one Master, even Jesus Christ and only one Superintendent of Missions, even the Holy Spirit.
A gospel church may exist with or without officers. The churches (Acts 14:23) in which elders were elected existed as gospel churches before they had elders, and if they could exist as gospel churches before they had elders, it follows that if the elders should die or move away, the churches could exist again as gospel churches without them. Elders or pastors are not necessary to the existence of a church. A church is a gospel church with them or without them. So with the deacons. The church of Jerusalem was a gospel church (Acts 6) before the deacons were elected. If all the deacons should die, or move away, it would continue to be a gospel church. As Pendleton put it out in his Church Manual: “Officers are not necessary to ‘the being of a church, but they are necessary to its well being’.”
CHAPTER V
The Way of Mission Work
2 Timothy 3:16, 17: “All Scripture is given by inspiration *** that the man of God may be perfect thoroughly furnished unto all good works.”
Is missionary work a good work? To ask the question is to answer it. Then the man of God is “thoroughly furnished” by the Scriptures for this good work. All that we need to know about mission work, all that we need to do in mission work, is necessarily revealed in the Scriptures if the Scriptures “thoroughly furnish” us unto “every good work.”
The commission (Matthew 28:19-20) was given to the church as such. This has been made clear in the preceding pages of this book. The church as such is, therefore, the unit in missionary operations. Since mission work is preaching the gospel to every creature, it follows that the church must do the preaching. We therefore see the reason why the Jerusalem church “sent forth Barnabas” (Acts 11:22), and why the Antioch church sent Paul and Barnabas (Acts 13:1-6), and we also see why these missionaries returned and reported their work to the church which had sent them out (Acts 14:24-27). Individual church members wherever they go may tell the story of salvation to those with whom they come in contact (Acts 8:4), and whoever even hears the message of salvation should pass it on to others. (Revelation 22:17) “Let him that heareth say, Come.” But the only organized effort recognized in the New Testament for the work of missions is the local congregations of baptized believers. This is confessedly true, even the leaders of conventionism being witnesses. None pretended to find Scripture for such organizations as the Southern Baptist Convention or the Missionary Union. These organizations are confessedly outside of the purview of the Scriptures.
Since the commission to evangelize the world was given to the churches, it follows that the churches are the only organizations authorized to do mission work. Any other organization that may undertake the work is a usurper, a law-breaker, no matter how good the intention of such organization may be. To illustrate: In most of the states the county sheriff is the tax collector. In some other states the tax collector is called a trustee. The sheriff or trustee has a commission from the state to collect taxes. As long as he holds the commission no other man or organization has a right to collect taxes. No matter if he have poor business methods, no matter if he is incompetent, his poor business methods and his incompetency do not alter the fact that he and he alone has the authority, the commission, to collect taxes.
Suppose some citizens of the county should get together and organize a convention and appoint one of their number to collect the taxes, because they were not satisfied with the way the man who held the commission was doing the work? The whole outfit would be arrested and possibly imprisoned. Why? Because the sheriff has the commission to collect taxes, and whether he works to suit the people or not he, he only, has the authority to collect taxes so long as he holds that commission.
The Lord gave the commission to evangelize the world to the church. The church still holds that commission and any convention or board that presumes to do the work is going into the work without a commission and is a usurper, a violator of Divine law. The work must remain in the hands of the churches until the Master revokes the commission.
Congregations may cooperate in the evangelization of the world, but they must do it as churches. The missionary Paul was sent out by the congregation at Antioch (Acts 13:1-6), but the churches cooperated in his support. 2 Corinthians 11:7, 8: Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service.”
From this specification as to how the work was done we may learn how we should engage in mission work. Paul was sent out by a church – just one church. But he was endorsed and supported by churches – took wages of churches. Sent by one and only one and supported by several. Only one church should do the sending but the support may come from as many as choose to cooperate and contribute. The writer did not invent this way of doing mission work; he only reads it in the New Testament. The only cooperation that can be discovered is in the matter of supporting the work. For this reason Baptist have associations of churches that the churches may work together in missionary work.
Ephesians 3:10 (revised version)” To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” The work of making known the gospel must therefore be “through the churches.” [that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places.] God is the author of this way of missions. Dare any man to try to establish a new way!
In 2 Corinthians 8:18, 19 we read: And we have sent with him(with Titus) the brother, whose praise is in the gospel throughout all the churches; And not that only, but who was also chosen of the churches to travel with us with this grace (gift), which is administered by us to the glory of the same Lord, and declaration of your ready mind:”
Note the fact that here is a committee of the churches and for the churches, consisting of Paul, Titus and “the brother whose praise was in all the churches;” a committee of, at least three, an inter-church committee – a committee not of one church only, but a committee “chosen of the churches,” – a joint committee. The duty of this committee was “to travel with this grace” (gift) and to “minister” this grace or gift “to the glory of the Lord” according to the “declaration (instructions) of your (the church) ready mind.”
The gift or “grace” referred to was a contribution for the poor saints at Jerusalem. Thus we see a committee, acting under the instruction of cooperating churches, handling the finances of churches in benevolent work.
This is altogether different from a board or committee engaging in a work on their own motion and incurring expenses, acting without instructions and then calling on the churches to pay the bills. This committee was appointed by the churches, and acted under the instruction from the churches according to the “declarations of their ready minds.” Thus far may we go and no further.
Nowhere in the Scriptures do we read of a convention appointing a board or committee for any purpose whatever. Such a thing as a convention is unknown to the Scriptures. Such a thing is therefore a usurper, a violator of Divine law and should not be tolerated by the churches. It was to the churches the commission was given and these churches themselves are under the law of their Master. The churches are free and independent within the limits of the New Testament law. Short of what the New Testament teaches they dare not stop; beyond what is there taught these churches dare not go, since the Scripture is the all sufficient rule of faith and practice in missionary work as well as all other church work.
CHAPTER V
The Way of Mission Work
2 Timothy 3:16, 17: “All Scripture is given by inspiration *** that the man of God may be perfect thoroughly furnished unto all good works.”
Is missionary work a good work? To ask the question is to answer it. Then the man of God is “thoroughly furnished” by the Scriptures for this good work. All that we need to know about mission work, all that we need to do in mission work, is necessarily revealed in the Scriptures if the Scriptures “thoroughly furnish” us unto “every good work.”
The commission (Matthew 28:19-20) was given to the church as such. This has been made clear in the preceding pages of this book. The church as such is, therefore, the unit in missionary operations. Since mission work is preaching the gospel to every creature, it follows that the church must do the preaching. We therefore see the reason why the Jerusalem church “sent forth Barnabas” (Acts 11:22), and why the Antioch church sent Paul and Barnabas (Acts 13:1-6), and we also see why these missionaries returned and reported their work to the church which had sent them out (Acts 14:24-27). Individual church members wherever they go may tell the story of salvation to those with whom they come in contact (Acts 8:4), and whoever even hears the message of salvation should pass it on to others. (Revelation 22:17) “Let him that heareth say, Come.” But the only organized effort recognized in the New Testament for the work of missions is the local congregations of baptized believers. This is confessedly true, even the leaders of conventionism being witnesses. None pretended to find Scripture for such organizations as the Southern Baptist Convention or the Missionary Union. These organizations are confessedly outside of the purview of the Scriptures.
Since the commission to evangelize the world was given to the churches, it follows that the churches are the only organizations authorized to do mission work. Any other organization that may undertake the work is a usurper, a law-breaker, no matter how good the intention of such organization may be. To illustrate: In most of the states the county sheriff is the tax collector. In some other states the tax collector is called a trustee. The sheriff or trustee has a commission from the state to collect taxes. As long as he holds the commission no other man or organization has a right to collect taxes. No matter if he have poor business methods, no matter if he is incompetent, his poor business methods and his incompetency do not alter the fact that he and he alone has the authority, the commission, to collect taxes.
Suppose some citizens of the county should get together and organize a convention and appoint one of their number to collect the taxes, because they were not satisfied with the way the man who held the commission was doing the work? The whole outfit would be arrested and possibly imprisoned. Why? Because the sheriff has the commission to collect taxes, and whether he works to suit the people or not he, he only, has the authority to collect taxes so long as he holds that commission.
The Lord gave the commission to evangelize the world to the church. The church still holds that commission and any convention or board that presumes to do the work is going into the work without a commission and is a usurper, a violator of Divine law. The work must remain in the hands of the churches until the Master revokes the commission.
Congregations may cooperate in the evangelization of the world, but they must do it as churches. The missionary Paul was sent out by the congregation at Antioch (Acts 13:1-6), but the churches cooperated in his support. 2 Corinthians 11:7, 8: Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service.”
From this specification as to how the work was done we may learn how we should engage in mission work. Paul was sent out by a church – just one church. But he was endorsed and supported by churches – took wages of churches. Sent by one and only one and supported by several. Only one church should do the sending but the support may come from as many as choose to cooperate and contribute. The writer did not invent this way of doing mission work; he only reads it in the New Testament. The only cooperation that can be discovered is in the matter of supporting the work. For this reason Baptist have associations of churches that the churches may work together in missionary work.
Ephesians 3:10 (revised version)” To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God.” The work of making known the gospel must therefore be “through the churches.” [that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places.] God is the author of this way of missions. Dare any man to try to establish a new way!
In 2 Corinthians 8:18, 19 we read: And we have sent with him(with Titus) the brother, whose praise is in the gospel throughout all the churches; And not that only, but who was also chosen of the churches to travel with us with this grace (gift), which is administered by us to the glory of the same Lord, and declaration of your ready mind:”
Note the fact that here is a committee of the churches and for the churches, consisting of Paul, Titus and “the brother whose praise was in all the churches;” a committee of, at least three, an inter-church committee – a committee not of one church only, but a committee “chosen of the churches,” – a joint committee. The duty of this committee was “to travel with this grace” (gift) and to “minister” this grace or gift “to the glory of the Lord” according to the “declaration (instructions) of your (the church) ready mind.”
The gift or “grace” referred to was a contribution for the poor saints at Jerusalem. Thus we see a committee, acting under the instruction of cooperating churches, handling the finances of churches in benevolent work.
This is altogether different from a board or committee engaging in a work on their own motion and incurring expenses, acting without instructions and then calling on the churches to pay the bills. This committee was appointed by the churches, and acted under the instruction from the churches according to the “declarations of their ready minds.” Thus far may we go and no further.
Nowhere in the Scriptures do we read of a convention appointing a board or committee for any purpose whatever. Such a thing as a convention is unknown to the Scriptures. Such a thing is therefore a usurper, a violator of Divine law and should not be tolerated by the churches. It was to the churches the commission was given and these churches themselves are under the law of their Master. The churches are free and independent within the limits of the New Testament law. Short of what the New Testament teaches they dare not stop; beyond what is there taught these churches dare not go, since the Scripture is the all sufficient rule of faith and practice in missionary work as well as all other church work.
CHAPTER VI
The Way of Providence
By “Providence” is meant the care and superintendence of God over His people.
Is there danger that the child of God may apostatize and be finally lost in hell? It is the belief of Baptists that no such danger exist and they think the following passages of Scripture abundantly prove their belief to be correct:
John 3:36: He that believeth on the Son hath everlasting life.” If the life the believer now has is everlasting, then it can never end, and therefore apostasy is absurd.
Psalm 37:23,24: “The steps of a good man are ordered by the LORD: and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.” Thus we see that a child of God shall not stay in a fallen condition, even though he fall, for the Lord will lift him up again.
Romans 8:28: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” It is certain that if a man apostatize and go to hell it is not for his good. Then nothing can bring this fearful condition to pass as “we know that all things work together for good to them that love God.”
There are some seeming cases of apostasy. Men seem to run well for a while and drop out of the race, go to ruin and die in that condition. What about them? Let the Scripture answer:
1 John 2:19: “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” An explanation would spoil this clear Scriptural answer.
All of the arguments favoring apostasy are at best conjectures. To prove apostasy one must first prove that a man was actually in a saved condition and that he fell from that happy state and was lost in hell. Such a proposition is not provable. Here are some of the common conjectures favoring apostasy:
“Adam fell.” Yes, but since Christ had not died and was not even promised, he could not have fallen from grace. He was standing on his own merits and fell from that, not from grace. But did Adam go to hell? Let him who dares try to prove it.
“The angels fell.” The Savior did not die for angels. They stood on their own merit and fell from that. The angels never received the benefits of the Savior’s blood as have Christians.
“Judas fell.” Yes, but from what? He fell from his office, “his bishopric.” (Acts 1:20) Judas did not fall from grace for he was a devil (John 6:64-71: “But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him…Jesus answered them, Have not I chosen you twelve, and one of you is a devil? He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.”
When the parables are used to prove apostasy it is sufficient to reply that parables must not be made to “go on all fours.” After a doctrine has been established by plain statements of Scripture the parables may be used to illustrate the truth thus established. If we go beyond that we shall be involved in many absurdities.
Evils of the Doctrine of Apostasy
1. It is based on the doctrine of salvation by works. The idea is that final salvation depends on what we do for ourselves rather than on what the Lord does for us.
2. It makes our final salvation depend on the mercy of the Devil. The only way Satan can get a child of God is to overcome the power that keeps him. It is God’s power that keeps us. Then to get a child of God into his clutches the Devil must overcome God. If he overcomes God to get one, while he has God in his power, if he does not get all, will it not be because he does not want all? If the Devil, having god in his power, could get all and does not, ought we not to thank the Devil for permitting us to go to heaven?
3. It gives Satan more power than God.
4. It reflects on the merit of the Savior’s blood.
5. It nullifies the work of the Holy Spirit.
6. It makes void the mediatorial work of Christ.
7. It makes God swear a falsehood (Hebrews 6:16-18)
8. It leaves the world without hope.
9. It declares that God was either not wise enough, or not good enough, or not strong enough to effectually save a believer.
“How firm a foundation, ye saints of the Lord,
Is laid for your faith in His excellent Word,
What more can He say than to you He hath said
You who unto Jesus for refuge have fled.
“The soul that on Jesus hath leaned for repose,
I will not, I will not, desert to his foes,
That soul though all hell should endeavor to shake,
I’ll never, no never, no never, forsake.”
Psalm 23:1: “The Lord is my shepherd, I shall not want.”
Baptists glory in the providence of God. With them the doctrine is fundamental.
CHAPTER VII
The Way Our Fathers Trod, or Baptist Doctrine and Polity in History
The purpose of this chapter is to show by standard historians that Baptist churches are in every essential the same as the churches which we claim as Baptist churches, that existed through the centuries of darkness.
Mosheim, Vol. I, page 92, says: “The churches in those ancient times, were entirely independent; none of them subject to any foreign jurisdiction, but each governed by its own rules and its own laws. For though the churches founded by the apostles had this deference shown them, that they were consulted in difficult and doubtful cases; yet they had no judicial authority, no sort of supremacy over the others nor the least right to enact laws for them. Nothing, on the contrary is more evident than the perfect equality that reigned among the primitive churches.”
If Mosheim speaks the truth, where go the claims of the Roman Catholic Church that the Roman church is and always has been supreme, and that Peter was the first pope, and all that? Mosheim was a Lutheran historian and he struck a death blow to his own church when he used this language, because Lutheran churches are not organized in that independent congregational way.
Gibbons’ Roman Empire, Vol. I., page 555: “Such was the mild and equal constitution by which the Christians were governed for more than an hundred years after the death of the apostles. Every society formed within itself an independent republic; and although the most distant of these little states maintained a mutual, as well as friendly intercourse of letters and deputations , the Christian world was not yet conducted by any supreme authority or legislative assembly.”
If Gibbons speak the truth all Episcopal or Presbyterian succession is here cut off. Neither the one or the other can get within a hundred years of the apostles. It also destroys the claim of the Roman Catholic Church because there was no such organization during the first five hundred years after the death of the apostles. During the Apostolic age and for a hundred years after we find only Baptist church polity and government. And when we remember that the Savior said that the church He started should continue to the end of the world, it becomes certain that none of the Catholic, Episcopal or Presbyterian bodies can be the true church.
Mosheim, page 491, says, in describing the Waldenses, Wickliffites, and Hussites, called by these names become of the prominence of Waldo, Huss and Wickliffe, that they believed:
“That the Kingdom of Christ, or the visible church which He established upon earth, was an assembly of true or real saints, and ought to be inaccessible to the wicked and unrighteous, and also exempt from all those human institutions which human prudence suggests to oppose the progress of iniquity, or to correct and reform transgressors.”
Since nobody disputes that the people who in history are called Waldenses, Wickliffites, Hussites, etc. have existed from the earliest centuries, it is interesting to note the fact that they believed (1) Christ established His church, (2) that the church is an “assembly,” (3) that only converted people should be in it, (4) and they would have nothing to do with “human institutions which human prudence suggests.” They were Baptists, no doubt, but not Convention Baptists, because “institutions which human prudence suggests” were opposed by them.
Erasmus, writing of these Hussites or Waldenses, says: “The Hussites renounced all rites and ceremonies of the Catholic Church; they ridicule our doctrine and practice in both sacraments; they deny orders and elect officers from among the laity; they receive no other rule than the Bible; they admit non to their communion until they are dipped in water or baptized; and they reckon one another without distinction or rank to be called brothers and sisters.” (Ivemy’s History of Baptists, Vol. 1, page 70.)
Erasmus was a Roman Catholic and speaks of the Catholic doctrine and practice as “our doctrine and practice.” What he said of these Hussistes he said as their enemy. Let us note what he said:
(1) They had nothing in common with Catholics, renounce all “rites and ceremonies of the Catholics.” (2) They “denied orders” and were therefore congregational in government. (3) They had “no rule but he Bible.” The Bible was therefore their only rule of faith and practice. (4) They were close communionists since they “admitted none to their communion until they were dipped.”
If such people were not Baptists, we have no Baptists now.
Philip Schaff, in the Baptist Quarterly Review of July, 1888, pages 72-78, quotes Grebel, the great Ana-Baptist preach and writer, concerning what was believed and practiced by them. Schaff is a Lutheran and has no interest in the matter beyond his reputation as an Ecclesiastical Historian. Here is what Grebel says:
“From the Scriptures we learn that baptism declares that by faith and the blood of Christ our sins have been washed away, that we have died to sin and walked in newness of life; that assurance of salvation is through the inner baptism, faith, so that water does not confirm and increase faith as Whittenburg theologians say, nor does it save.”
This quotation abundantly proves that the ancient Ana-Baptists were in harmony with Baptists of today concerning the way of salvation and baptism. They were neither Catholics nor Lutherans. This very extract from Grebel’s writings is in opposition to Whittenburg theology, the headquarters of Lutherism. What would such people be called now if they were among us? They would not be in agreement with Campbellites, they are opposed to Lutherans, and their doctrine is the direct opposite of Catholicism. Is tit not clear that they were Baptists? But let us hear Grebel further. He says:
“In other to live a Christian life, there must be a change in the natural man, who is by nature sinful, and with no remedy in himself by which the wounds that sin has made can be healed…When a man has received this new life he confesses it before the church of which he is to be made a member, according to the rule of Christ; that is, he shows to that church that, instructed in the Scriptures, he has given himself to Christ to live henceforth according to His will and teaching. He is then baptized, making in baptism he confesses that he is a sinner, but that Christ, by His death, has pardoned his sins so that he is accounted righteous before the face of God.”
Note the faith and practice of the ancient Ana-Baptists:
1. They believed that men are sinners by nature.
2. That men are helpless to save themselves.
3. That salvation consists of a new life.
4. That to become a member of the church a public confession or change of life must be made.
5. That he shows to the church that he is a changed man in order to become a church member.
6. That baptism is a public confession of sins already forgiven.
What would such people be called now? There is but one name for them. They were Baptists.
Petro-Brusians, so called because one of the greatest men among them was named Peter de Bruis. They did not call themselves by that name, but historians have dubbed them that. What did they believe?
Wall’s History of Infant Baptism, Vol. II, pages 256-259, says of their teaching:
“It is an idle and a vain thing for you to wash persons with water at such a time, when you may indeed cleanse their skin from dirt in a human manner, but not purge their souls from sin. But we do say till the proper time of faith and when a person is capable to know his God, and believe in him, then we do (not as you say, re-baptize him), but baptize him.”
From this statement of their faith by Wall we learn that:
1. The Petro-Brusians refused to baptize infants.
2. That they did not regard baptism as essential to salvation.
3. That they believed in immersion, since, they called it “washing the persons with water.”
4. They denied being rebaptizers, for they did not regard the so-called baptisms of others as valid.
What were they? There is but one answer. They were Baptists.
Whether called Montanists, Novations, Petro-Brusians, Hussites, Waldenses or Ana-Baptists, one and the same people is meant. Even today Baptists are called after the names of men as they were of old. Southern Baptists are frequently called “Gravesites,” because of the influence and prominence of Graves. Quite a number of Baptists have been called “Crawfordites,” because they agreed in their views of mission work with T.P. Crawford of China. A goodly number of Baptists have been dubbed “Martinites,” because they agreed with the great preacher, M. T. Matin in his view on the doctrine of Assurance. Thus the world has persisted in calling Baptists after the names of men. It is done by way of reproach, but Baptists have never acknowledged themselves to be the followers of men. So it was when Peter Waldo came to the Baptists they were dubbed Waldenses. When Novatian came to the Baptists, bringing quite a party with him, they were dubbed Novationists. When John Huss become prominent among them they were dubbed Hussites and thus it has gone, but the Baptists have been contending for the same doctrines and practices under all these names. They were called Ana-Baptists very often because they re-baptized all who came to them, no matter by whom they had been previously baptized.
There were irregularities among these ancient people. But there are irregularities among Baptists today. Some of them practiced sprinkling. Yes, and some bearing the name of Baptists today practice sprinkling. This is common in England. The local independence of Baptist churches permits a church to go very far wrong and still wear the name of Baptist.
The fact is, everything that opposed the dominant state churches was called Ana-Baptists, Waldenses, etc. Thus many were included under these names who were anything but Baptists. But there were true Baptists in great numbers among them, and the extracts which are given in this chapter from their leaders, and from their enemies, show they were Baptists in every essential.
That I am right in this conclusion will be seen by the following statements, made by standard historians:
Mosheim, Cen. 14, Sec. 3, Chap. 3:
“They (Ana-Baptists) were subdivided into various sects which differed from each other in points of no small moment.”
Fisher, speaking of the Munster rioters, says:
“Under the name of Ana-Baptists are included different types of doctrine and Christian life. It is a gross injustice to impute to all of them the wild, destructive fanaticism with which a portion of them are chargeable.” (Pages 424-425)
Philip Schaff says:
“The excesses of a misguided faction have been charged upon the whole body. They were made responsible for the peasant’s war and the Munster tragedy, although the great majority of them were quiet, orderly and peaceful citizens, and would rather suffer persecution than to do an act of violence.” (Schaff in Quarterly Review, Vol. 12, No.43)
These have been advocates of Baptist doctrines and polity in every century since Christ. The Lord has not been left without a witness on the earth. The “gates of hell have not prevailed against the church” which the Master Builder promised to build up, enlarge, edify to the end of the world.
PART II
The Historical Way
To establish our doctrine and practice by the New Testament is of chef importance. But the New Testament makes some declarations concerning the history of churches. When our Lord established His church He declared He would build it up, edify it, enlarge it, and the gates of hell should not prevail against it. (Matthew 16:18). The Greek word “oikodomeso,” in Matthew 16:18, translated “will build” means “will build up,” “enlarge,” “edify.” His church was already in existence when He uttered these words, as can be proved by numerous passages, hence we are forced to so understand this passage.
When did the company or congregation of baptized believers begin? Peter answers the question in Act 1:21: “Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Beginning from the baptism of John,” etc. This passage affirms that certain men “companied with Jesus and that this “company” begun “with the baptism of John.”
This makes it clear that the Lord had a “company of baptized believers,” a church with Him all through His personal ministry. He called it together Himself, choosing the material John the Baptist had made ready for Him, for John came “to make ready a people prepared for the Lord.” (Matthew 3:3; Luke 1:17.) these prepared people Jesus called into His company or congregation.
In Luke 6:12-18, we find this company clearly distinguished from the mixed multitude. He took this company up with Him into a mountain to pray. He did not go to the mountain to originate His company or church, because He took it with Him into the mountain. While there He chose His apostles: “of them he chose twelve, whom also he named apostles;” Then the names of the apostles are given, “And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people.” The inspired writer speaks of the “company of the disciples and a great multitude of people.” There is no way to torture this language so as to fail to see that the Lord’s little “company” was separate and distinct from the “multitude,” even while mixing and mingling with that “multitude.”
Peter says this “company” began “with the baptism of John.” All the Master did on the mountain was to pray and choose His apostles. The apostolic office was the Lord’s first spiritual gift bestowed on the church. In 1 Corinthians 12;1, we learn that the subject there under discussion is SPIRITUAL GIFTS: “Now concerning spiritual gifts, brethren, I would not have you ignorant.” In discussing spiritual gifts, the apostle declares that the first spiritual gift put in the church was the apostolic office. 1 Corinthians 12:28: “And God hath set some in the church, first apostles.” It would have been impossible to set apostles or anything else in the church if the church had no existence. So the fact that Christ “set the apostles in the church” proves that the church existed before going up on the mountain.
Ephesians 2:20: “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.” This is an instance when the “possessive case” is expressed by the preposition “of.”
To illustrate: We say, “that is the capital of Mississippi” when we mean it is Mississippi’s capital. “That is the farm of Johnson” when we mean it is Johnson’s farm. So we are built on the foundation of the apostles and prophets, that is, on the apostle’s and prophet’s foundation. In other words they have no advantage of us since we were built on the same foundation they are.
The apostles and prophets form no part of the foundation of the church. 1 Corinthians 3:11: “For other foundation can no man lay than that is laid, which is Jesus Christ.”
Thus we see that the church is founded on Christ Himself, that the Lord Himself established it during His personal ministry, using the people made ready for Him by John the Baptist, and that this company, or church, traveled with Him during His personal ministry, and that the apostolic gift was the first set in the church, and that this was done on the mountain, and it was to this church the Master gave the commission promising it perpetuity to the end of the world. (Matthew 28:19, 20)
Ephesians 3:21: “Unto him be glory in the church by Christ Jesus throughout all ages, world without end.” It therefore follows that the church should live in all ages, for there could not be glory in a dead church. Neither should the church apostatize, for there could be no glory in an apostate church.
If it can be shown that Baptist churches have existed in all ages since Christ, it will confirm our faith in the Lord’s words. If, on the other hand, it can be shown that no church institution in existence has come down uncorrupted through the centuries, it will be enough to make infidels of us all; for if the Lord’s promise has failed, if His Word be proved false, what confidence could we place in Him as our Savior?
The Lord’s promise has been kept. There has never been a day since He ascended in the presence of His church, that a church just like the one which saw Him ascend could not be found on the earth. History abundantly establishes this position
CHAPTER VIII
The Way of Mission Work in History
The Apostolic Baptists were Missionary Baptists. This is abundantly proved by the Master’s commanding the church to go “teach all nations, baptizing them.” It is seen in the Jerusalem church sending out Barnabas and the Antioch church sending out both Saul and Barnabas. But these Apostolic churches were not Convention Baptists. I propose to prove by unquestioned historic records that the Baptists of history were neither Hardshell nor Conventionites.
Mosheim, page 491, says of the Waldenses, Hussites, etc.:
“Before the rise of Luther and Calvin, there lay concealed, in almost all countries in Europe, particularly in Bohemia, Moravia, Switzerland and Germany many persons who adhere tenaciously to the following doctrine, which the Waldenses, Wickliffites and Hussites, had maintained, some in a more disguised, and others in a more open and public manner, viz.: ‘That the kingdom of Christ, or the visible church which he established upon earth, was an assembly of true and real saints, and ought therefore to be inaccessible to the wicked and unrighteous, and also exempt from all those institutions which human prudence suggests to oppose the progress on iniquity’.”
It will be seen that these ancient Baptists opposed outside organizations, adhering to the church as the one institution for the work of the Master.
Orchard, speaking of the Paulicians, page 139, says:
“An evident mark of Apostolic spirit possessed by this people must be admitted by all. Without any funds or public societies to countenance or support the arduous undertaking otherwise than their respective churches, the Paulicians fearlessly penetrated to the most barbarous parts of Europe, and went singlehanded and single-eyed to the conflict with every grade of character.”
These were not Hardshells and they were not Conventionites. They had no organizations, “otherwise than their respective churches,” says Orchard. They practiced church missions.
Davis’ History of Welsh Baptists, page 31:
“At this time (1663) the Baptists met at Llantrisant. In the association held at Abergavamy, this church proposed to revive the old plan of supporting ministers in weak and destitute churches: which was for the strongest to help the weakest. Wm. Thomas was appointed home missionary for six months, and received from Swansea five pounds; Llantrisant, two pounds, ten shillings; Carmarthen, two pounds, ten shillings.”
These were not Hardshells. They had no board or convention. The churches were Scripturally associated in the work of missions. It was no new thing among them, because it “was proposed to revive the old plan.” They had only been neglected their duty as thousands of Baptists today.
The Kehukee Association was organized in 1765. I was not a Hardshell Association, and it was not a Board Association. It has since its organization drifted into Hardshellism and is now a Hardshell Association.
From Burkitt’s History, page 92, we read:
“This association agreed to consider the business of itinerant preaching. A committee was appointed for that purpose, and after deliberation thereon reported as follows: “ ‘That not only ordained preachers, but young gifts also be advised and called upon by the churches to which they belong, to engage in the work, not only amonst the churches. But in other places where it may appear necessary’.”
Whatever the Kehukee Association now is, it was at the beginning of its career, a missionary association. They believed in and practiced missions, but they had no board or superintendent to superintend the work. The missionaries to be sent out were to be “called upon by the church to which they belonged to engage in the work.” If the Kehukee Association has quit this way of doing and become a Hardshell Association, it is because they have departed from the faith and practice of their fathers.
Possibly, the oldest church in the world is Hill Ciff Church, Wales. It was organized, no doubt, as early as the year 400 A.D. Evidence is abundant to show that it was one of the churches hid in the wilderness to avoid the cruel persecution waged against Baptists for a thousand years. The church is still in existence, and has regular worship every Sunday, and the church occupies the third stone building that is certainly known. There might have been other buildings in the dark past, but evidence of three exists. In 1653 the following significant action was taken by the church:
“Mr. Tillman, also, at this time was solemnly commended to the grace of God (like Paul when he left Antioch) in proceeding to Cheshire on a Missionary or Evangelistic tour.” (See History Hill Cliff Church, by James Kenworthy, pastor, p. 46.)
The author does not know what the custom of the Hill Cliff Church is now, but it did do mission work in ancient times without a board or convention. If it be now a board church, it has departed from its ancient practice.
There never would have been any such things as Hardshell churches or Convention churches if there had not been a departure from the faith and practice of the ancient churches. Hardshellism is a recent invention, and so is Boardism. Both are in error. Hardshellism violates the Master’s law my refusing to go. Boardism violates the law by trying to take the commission out of the hands of the churches, where the Master left it.
The Evils of Hardshellism
1.Hardshellism is a negative. It stands for nothing and opposes everything.
2.Hardshellism repudiates the Great Commission.
3.Hardshellism lives on the converts made by others. It is a religious parasite.
4.Hardshellism logically repudiates baptism, since they repudiate the Commission, and baptism is a part of the Commission.
5.Hardshellism dries up benevolence and foster covetousness.
6. Hardshellism makes beggars of their preachers. Instead of receiving wages for their preaching they receive it as alms.
7. Hardshellism teaches that the gospel is not necessary to salvation, and, therefore, flatly contradicts the Scriptures.
8. Hardshellism is a schism and should be treated as such.
9. Hardshellism never built an orphan’s home for sheltering, protecting and educating helpless orphan children.
10. Hardshellism never led a soul to Christ nor has it ever been instrumental in saving a soul, they themselves being witnesses.
11. Hardshellism was founded by Daniel Parker, and is of man, not of God.
Minutes Kentucky General Association, October 20, 1837, page 11:
“The anti-missionary spirit owes its origin to the notorious Daniel Parker. He was the first person called Baptist that lent a hand to the infidel and papist in opposing the proclamation of the gospel to every creature.”
This deliverance was made only five years after the division among Baptists over the mission question. The messengers of the churches who made this deliverance were personal ear and eye witnesses to the controversy which resulted in the split. They could not be mistaken, and if what they say is not true, we have the spectacle of a body of messengers from the churches putting to record for the deception of future generations, a positive and well known (at that time) falsehood. We cannot conceive of such a thing being possible. If this deliverance is true, Daniel Parker was the originator of Hardshellism.
But let us hear Parker himself:
“It makes me shudder when I think I am the first one (that I have any knowledge of) among the thousands of zealous religionists of America, that have ventured to draw the sword against this error, and to shoot at it and spare no arrows.” (See Daniel Parker’s address, p. 3)
The question is settled. The Missionary Baptists, who were eye witnesses, declared Daniel Parker was the first to advocate Hardshellism, and Parker himself says he was the first.
It is therefore absurd to talk of Hardshellism tracing a line of succession back of Daniel Parker.
The Evils of Conventionism
1. Conventionism ignores the law of Christ and sets up rules of its own.
2. Conventionism gives one man authority over another, and the Master said, “It shall not be so among you.” (Matthew 20:25, 26.)
3. Conventionism tends towards centralization and destroys congregationalism.
4. Conventionism are unknown to the Scriptures.
5. Conventionism foster liberalism and decries orthodoxy.
6. Conventionism is an invention of man and not a revelation of God.
7. Conventionism is a breeder of strife and confusion among the churches.
8. Conventionism is a departure from the faith and practice of the fathers.
9. Conventionism incurs needless expenses, and unjustly calls upon the churches to pay the debts they had no part in making.
10. Conventionism has a bad spirit. Those it can’t control it seeks to ruin.
11. Conventionism is responsible in a large measure for Hardshellism, since the extremes of Conventionism drove many into repudiating all mission work.
12. Conventionism is fast becoming a schism, and unless reform or revolution comes speedily it must be treated as such.
13. Conventionism and Hardshellism are both departures from the historic faith and practice of the ancient Baptists.
The great body of Baptists have never gone off with either faction and they never will.
The Baptists through whom our lines of history run were plain Missionary Baptists; neither Hardshells nor Conventionites.
CHAPTER IX
The Way of Blood,
or Baptist Martyrs in Every Century Since Christ
Baptist history can be traced in blood through the dark centuries of the past. Men and women have given up their lives for the doctrines and practices of Baptists. The way of Baptists has been a way of blood.
First Century
John the Baptist was the first Baptist martyr. For faithfully preaching the truth this first Baptist preacher became the first Christian martyr. In Mat_15:1-12, we read that he was beheaded by order of King Herod.
Christ the founder of the churches was crucified on a cross for preaching the kingdom of God.
Stephen was stoned to death for preaching the doctrines held by Baptists. Act_7:59-60, we read that while dying he prayed for his cruel persecutors.
The Apostles all died as martyr, except John, and he was banished to a lonely island, where he wrote the Book of Revelation.
Second Century
Orchard, Vol. 1, page 163 (old edition), says:
“The City of Lyons were again visited with the vengeance of the emperor. Severns treated the Christians of this city with great cruelty. Such was the excess of barbarity, that the rivers were colored with human blood, and the public places of the city were filled with the dead bodies of professors.”
Many other instances of cruel persecution could be given, but it is the purpose of this chapter to give only brief specimens of the way our fathers suffered in each century.
Third Century
Jones’ History, page 145:
“After Perpetua had entered the theater among the wild beasts, singing praises to God, her execution is thus reported: Perpetua and Felicitus were first inclosed in a net and then exposed to a wild cow. But this struck the spectators with horror, as the former was a delicate woman, and the breast of the latter were streaming with milk after her delivery. They were therefore recalled and exposed in a common loose dress. Perpetua was first tossed by the beast and being thrown down, she had the presence of mind to compose her dress as she lay on the ground. Then rising and seeing Felicitus much more torn than herself, she gave her hand, and assisted her to rise; and for some time they both stood together near the gate of the ampitheater. Thither Perpetua sent for her brother, and exhorted him to continue firm in the faith, to love his fellow Christians, and not to be discouraged by her suffering. Being in a mangled condition, they were now taken to the usual place of execution, to be dispatched with a sword, but the populace requesting that they should be removed to another place, where the execution might be seen to more advantage, they got up of their own accord to go thither; then having given each other the kiss of charity, they quietly resigned themselves to their fate.”
How many Baptist women are there today who would thus suffer and die for their principles? No doubt, there are many.
Fourth Century
Baptist Martyrs, page 14:
“When Constantine and Licinian first came into power (A.D.312) they gave equal religious toleration to all their subjects. But the attempt to settle the controversy in North Africa, between the Catholics and Donatists, by imperial intervention (A.D. 316), was a departure from this impartial protection and equality before the law; and from that fatal moment persecution began under the Christian name.”
Orchard, Vol. 1, page 187 (old edition):
“The disputes between the Donatists and the Catholics were at their height when Constantine became fully invested with imperial power, A.D. 314. The Catholic party solicited the services of the Emperor, who, in answer, appointed commissions to hear both sides; but this measure not giving satisfaction, he even condescended to hear the parties himself, but his best exertions could not effect a reconciliation. The interested part that Constantine took in the dispute led the Donatists to inquire, What has the Emperor to do with the church? What have Christians to do with kings? Or what have bishops to do at court? Constantine, finding himself his authority questioned, and even set at naught by these Baptists, listened to the advice of the bishops and court, and deprived the Donatists of their churches. This persecution was the first which realized the support of a Christian. Emperor Constantine went so far as to put some of the Donatists to death.”
Note the Donatists were what are now called Missionary Baptists. They were dubbed “Donatists” by their enemies, but they believed and practiced what Baptists believe and practice.
The Roman Catholic Church was, in the years 251-600 A.D., in its formative period. It was not born full grown. What the Catholic Church now is was the result of a growth, a tendency, beginning A.D. 251, when they first began to centralize power in the hands of a few, and continuing till A.D. 610, when Boniface III was made Universal Bishop, or Pope. From the time the Catholics split off from the Baptists persecution by them began.
Fifth Century
Orchard, Vol. 1, page 61:
“The Catholic party, now accumulating power, saw in other churches’ rebaptizing a virtual renunciation of the baptism they had conferred upon those who went over to the other party *** consequently a spirit of persecution was raised against all those who rebaptized Catholics. In the fourth Lateran councils, canons were made to banish them as heretics and these canons were supported by an edict in 413 issued by the emperors, Theodosius and Honorius, declaring that all persons rebaptized, and the rebaptizers, should be both punished with death. Accordingly Albanus, a zealous minister, with others, was punished with death “for rebaptizing.”
What if it were punishable with death now for Baptists to baptize those who had been baptized by others? One thing is certain, alien immersionists, who are willing to take anybody’s baptism, would not suffer; and another thing is equally certain, thse alien immersionists have departed from a practice which ancient Baptists were willing to die for.
Sixth Century
Orchard, Vol.1, page 101 (old edition) says:
“The Pope wrote to two African bishops, requiring them to exert themselves in every possible way to suppress the Donatist.”
Under this instruction Baptists suffered terribly, but no concrete example is on record worthy of reproduction here.
Seventh Century
Orchard, Vol. 1, page 134:
“ A Greek officer named Simmeon, armed with legal and military authority, appeared at Coronia to strike the shepherd, Sylvanus, and to reclaim, if possible, the lost sheep. By refinement of cruelty, this minister of justice placed the unfortunate Sylvanus before a line of his disciples, who were commanded, as the price of their pardon and as a proof of their penitence, to stone to death their spiritual father. The affectionate flock turned aside from the impious office, the stones dropped from their filial hands, and of the whole number only one executioner could be found. This apostate, Justus, after putting Sylvanus to death, gained, by some means, admittance into communion, and again deceived and betrayed his unsuspecting brethren, and as many as were treacherously ascertained and could be collected, were massed together in an immense pile, and by order of the emperor, were consumed to ashes.”
Eighth Century
Orchard, page 135:
“From the blood and ashes of the first Paulician (Baptist) victims, a succession of teachers and congregations repeatedly arose. The Greeks, to subdue them, made use of both argument and arms, with all the terror of penal laws, without, affecting their object. The great instrument of this people’s multiplication was alone the use of the New Testament.”
The Baptists of the eighth century took the New Testament as their only rule of faith and practice and suffered for it.
Ninth Century
Orchard, page 137:
“The severest persecution experienced by them was encouraged by the Empress Theodora, A.D. 845. Her decrees were severe, but the cruelty with which they were put in execution by her officers was horrible beyond expression. Mountains and hills were covered with inhabitants. Her sanguinary inquisitors explored the cities and mountains in Lesser Asia. After confiscating the goods and property of one hundred thousand of these people, the owners to that number were put to death in the most barbarous manner, and made to expire slowly under a variety of the most exquisite tortures.”
The Baptists must have been numerous in the ninth century for a hundred thousand of them to be put to death under the reign of one wicked empress.
Tenth Century
Orchard, Vol. 1, page 298 (old edition):
“During the kingdom of the Goths and Lombards the Baptists, or as they were called by the Catholics, Ana-Baptists, had their share of churches and baptisteries in these provinces, though they had no communion with Rome, Milan, Aquilia, Ravenna, or any other hierarchy. But the laws of the emperors deprived them of their edifices, and transferred them to the Catholic party.”
Eleventh Century
Orchard, page 147:
“After the ruin of these kingdom (the Goths and Lambards), laws were issued by the emperor, to deprive them of their baptismal churches and to secure them to the Catholic clergy. Consequently the brethren worshipped in private houses, under different names.”
Note: After being driven out of their meeting houses they worshipped in “private houses under different names.” This gives occasion to remark that Baptists have never had a uniform name. Baptist today, believing and practicing substantially the same thing are called by various names. There are the Landmark Baptists, Regular Baptists, Missionary Baptists, Gospel Mission Baptists, United Baptists, etc. Yet they are all one and the same sort of Baptists. So in the past they were called Waldenses, Novationists, Petro-Brusians, Paulicians, Ana-Baptists, etc.; called by various names but none the less they were one and the same people. What we shall be called next nobody knows.
Twelfth Century
Baptists Martyrs, page 40:
“About the year 1137, a reformer appeared in Italy, who proved himself a powerful opponent to the Church of Rome, and who, in fortitude and zeal, was inferior to no one bearing that name, while in talent and learning he excelled most. This was Arnold of Brescia, a man remarkable for force of piety and austerity of manners. *** The Romish church took alarm at his bold attack, and in a council condemned him to perpetual silence. *** At length the Pope laid an interdict on the city. As the sword was no weapon in Arnold’s panoply, the noble champion retired to Tuscany. There he was seized, brought back to Rome, crucified and burnt. His ashes were thrown in the river Tiber.”
On account of the prominence of this great man, the Baptists, among whom he labored, were dubbed “Arnoldists.” But called them what you may they were Baptists still.
Thirteenth Century
Jones’ History (quoted by Ray, page 373):
“The penalty for giving food, or showing any other favor to the hated Waldenses, was death, as for high treason. It was considered a crime worthy of death for even a Catholic to favor one of them with shelter from a storm, a piece of bread or a cup of cold water.*** These scenes of slaughter and devastation which had been carried on against the Albegenses in the southern provinces of France for more than twenty years during the former part of the thirteeth century.*** During the said twenty years it has been computed that one million persons bearing that name were put to death.”
Fourteenth Century
Jones’ History:
“They fled to one of the highest mountains of the Alps with their wives and children *** Their inhuman invaders, whose feet were swift to shed blood, pursued them in their flight until night came on, and slew great numbers of them before they could reach the mountains. ***Four score of their infants deprived of life, many of their mothers also lying dead by their sides,” etc.
Thus the Baptists of the middle ages suffered and died for their principles.
Fifteenth Century
Jerome of Prague and John Huss were put to death, being burned at the stake. On account of the prominence of Huss the Baptists were called “Hussites” by their enemies. While the flames leaped up about his body he sang a hymn and prayed for his persecutors.
Sixteenth Century
Baptist Succession, page 376:
“In the early part of the sixteenth century the most cruel persecution continued to be urged against the Waldenses in the South of France; and in 1585 John Wiener led the Catholic forces against the Waldenses in Provence, France, and among other horrible cruelties, this inhuman wretch shut up about forty women in a barn full of hay and straw, and then set it on fire; and after that, the poor creatures, having attempted in vain to smother the fire with their clothes, which for that end they had pulled off, betook themselves to the great window, at which hay is commonly pitched into the barn, with an intention to leap out from thence, but were kept in with pikes and spears, so that all of them perished in the flames.”
Seventeenth Century
Mosheim, page 105:
“There were certain sects and doctors (teachers), against whom the zeal, vigilance and severity of Catholics, Lutherans and Calvinists were united, an in opposing whose settlement and progress these three communions, forgetting their dissentions, joined their most vigorous counsels and endeavors. The object of their common aversion were the Ana-Baptists.”
Eighteenth Century
Belcher’s History Religious Denominations, pages 161-165, tells of Baptists being persecuted on American soil:
“Three Baptist preachers were brought to trial for preaching. The indietment brought against them was:’For preaching the Gospel of the Son of God,’ contrary to the statute.”
Bloody persecutions were endured by the Baptist in the colonies of Massachusetts and Virginia. Baptists, smarting under the persecutions, organized the General Association of Virginia for the sole purpose of making a united effort to get a constitution and statutes in the United States guaranteeing religious liberty. They were successful and the clause in the constitution of the United States giving religious liberty to all was the work of Baptists. The American people owe their liberty of conscience to the much despised and terribly persecuted Baptists.
Cardinal Hosious said:
“If the truth of religion were to be judged of by the readiness and cheerfulness which a man or any sect shows in suffering, then the opinion and persuasion of no sect can be truer than that of the Ana-Baptists, since there has been none for these twelve hundred years past that have been more generally punished or that have more cheerfully and steadfastly undergone and even offered themselves to the most cruel kind of punishment than these people.”
Note two things: Cardinal Hosious, a Roman Catholic, testifies that the people called Ana-Baptists had endured cruel persecution, and that they had suffered twelve hundred years, almost the exact number of years that the prophetic woman, the symbol of the church, should stay in the wilderness. (See Revelation 12:6-14.)
No other people have had a wilderness history. No other people have been compelled to hide from their persecutors for hundred years, hence no other denomination meets the conditions surrounding the woman of Revelation, who was to fly into the wilderness from the face of the serpent and there be sustained for twelve hundred and sixty years – “a time, time, and half a time.”
Baptists have a goodly heritage. Their cause was planted by Jesus Christ, and it has been fertilized by martyrs’ blood. Shall we, like dogs, lick the hands that smote our fathers? Nay, verily, Baptists must remain a separate people.
CHAPTER X
The Way Traced From America to Palestine
The Baptists of America have direct connection with the Welsh Baptists.
The Penepek Church of Pennsylvania come from Wales in a body in 1701.
The 1663 John Miles, with several other, come from Swansea, Wales, and they organized a church in Masschusetts. (Davis’ History Welsh Baptists, pages 39-40)
When we get into Wales we find Baptists in large numbrs as far back as the year 600 A.D.
Benedict, page 343:
“But though the subject of baptism began now to be altered (597 A.D.), the mode of it continued in the national church a thousand years longer, and baptism was administered by dipping. From the coming of Austin, the church in this inland was divided into two parts, the old and the new. The old, or Baptist church maintained their original principles. But the new church adopted infant baptism and the rest of the multiplying superstitions of Rome.”
The Baptists were “old” in Wales in A.D. 597. The Catholics had not been there and Austin was the missionary of the Catholic Church, and his purpose was to gain these Welsh Baptists over to Catholics. He succeeded in gaining many of them and caused a split among them, the “old church” adhering tenaciously to their old doctrines and practices, while those that went after Austin become Catholics. Whence came the Catholic Church in Wales? From Baptists. Baptists, as we have seen in the preceding chapters, were the first in Italy and Africa and they were on the ground first in Wales.
In the year 597 the Baptists had been in Wales long enough to have at least one college and one association.
Benedict, page 344:
“They also give the names of Faganus, Damicanus, Alban, Aaron, Julius, Gildas, Dyfrig, Dynawt, Tailo, Padran, Pawlin, Daniel Dewi or David, as noted Baptist ministers in the time of Austin’s visit and the Dynawt was president of the college or monastery of Banor at that time and was chief speaker in a conference or association of Welsh ministers or messengers, who met the famous Roman reformer and had a debate with him on baptism.”
On the same page Benedict says that the “Welsh Baptists have the fullest confidence that their sentiments have always lived in their mountainous retreats, from the apostolic age to the present time.”
Hear Benedict again: “Welsh Baptists contend that Baptist principles were maintained in the recesses of their mountainous principality all along through the dark reign of popery.” (Page 344)
Between our time and the years 579-600 A.D. we have the Hill Cliff Church, which was beyond reasonable doubt organized A.D. 600. While there was no record kept by the church because of their persecutors, there are records made in stone in the grave yard by, and the foundation of an ancient church with a baptistery was unearthed a few years ago, showing that far beyond the written records this church has lived. There stands the old church. When did it begin? The man who says it is of modern origin, let him prove it. The presumption is always in favor of existing institutions. There stands the church, and its origin is hid in the remote depth of antiquity.
Davis’ History Welsh Baptists, pages 6-9, says that in A.D. 300 Welsh Baptists suffered terrible persecution. They must have been there if they suffered persecution.
This takes us back beyond the time when there was such a thing as the Roman Catholic Church and the origin of the Welsh Christians still unaccounted for.
Davis’ History, page 187:
“We have every reason to believe that Welsh Baptists had their associations, and that Dyfrig, Illtyd, and Dynawt were leading men among them long before Austin’s attempt to convert them to popery***about the year A.D. 600.”
The origin of the Welsh Baptists is accounted for by Davis in his history, page 6, as follows: “In A.D. 63, while Paul was a prisoner at Rome, a Welsh lady and her husband, whose name was Pudens, visiting in Rome, were converted under Paul’s preaching. They were refered to in Acts 28:30 (“And Paul dwelt two whole years in his own hired house, and received all that came in unto him”) and 2 Timothy 4:21 (“Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.”). These people carried the gospel into Wales.’”
Thus, by the Welsh route, we find Baptists go back to the Apostle Paul.
These Welsh Baptists have always been Missionary Baptists.
Davis’ History, page 187:
“Every minister was both a pastor and a missionary.”
Kenworthy’s History, Hill Cliff, p. 46 (1653):
“Mr. Tillman, also at this time was solemnly commended to the grace of God (like Paul when he left Antioch) in proceeding to Cheshire on a missionary or evangelistic tour.”
The Ana-Baptist Route
As we have seen in the preceding chapters, Baptists have been called by various names, such as Montanists, Novatians, Donatists, Paulicians, Albigenses, Petro-Brusians, Waldenses, Ana-Baptists, Hussites, Arnoldites, etc. These names were not assumed by themselves, but were put upon them by their enemies. They have not cared so much about names as they have about doctrines and practices.
In this Ana-Baptist route, the different periods of Baptist history shall be called links, and thus link by link a chain of Baptist history shall be formed from the Apostolic time to the present.
FIRST LINK – The Apostolic age continued through the first century.
SECOND LINK – Baptists were called Montanists in the second century (See Armitage, page 177; Kurtz, Vol. I, page 131)
THIRD LINK – Baptists were called Novatians in the third and fourth centuries and Robinson’s Ecclesiastical Researches, page 126, says; “A succession of them continued until the reformation.”
FOURTH LINK – Baptists were called Donatists in the later part of the fourth and in the fifth and sixth centuries. (Armitage, pages 200-201; Kurtz’s History, Vol. II, p. 46; Schaff, Vol. I. p. 336.)
FIFTH LINK – Baptists were called Paulicians in the seventh, eighth and ninth centuries. (Mosheim, Century 8, part 2, Sec. I; Hase History, p. 159; Benedict, p. 12; Kurtz’s History, Vol. I, p. 271.)
SIXTH LINK – Baptists were called Albigenses in the tenth, eleventh, twelfth and thirteenth centuries. (Mosheim, Century 11, part 2, chapter 3, verse 2; Encyclopedia Britannica, Article Albigenses.)
SEVENTH LINK – Baptists were called Petro-Brusians in the latter part of the thirteenth and in the fourteenth century. (Kurtz’s History, Vol. I, page 456.)
EIGHTH LINK – Baptists were called Waldenses from the fourteenth century to the reformation. (Armitage, pp. 302-303; Robinson’s Eccl. Researches, p. 449; Jones’ History, p. 335.)
NINTH LINK – Baptists were called Ana-Baptists during the reformation and for over a hundred years thereafter, through a period embracing the fifteenth, sixteenth and seventeenth and a goodly part of the eighteenth centuries. They published a Confession of Faith in A.D. 1527. (See Armitage, p. 949.)
TENTH LINK – Modern Baptists. Mosheim, Century 16, part 2, chapter 3, section 2:
“Before the rise of Luther and Calvin there lay concealed in almost all the countries of Europe persons who adhered tenaciously to the principles of the Dutch Baptists.”
Mosheim, Century 16, section 3, chaper 3:
“It may be observed that they are not entirely mistaken when they (the Ana-Baptists) boast of their descent from the Waldenses and the Petro-Brusians.”
New Royal Encyclopedia;
“They appear supported by history in considerting themselves the descendants of the Waldenses.”
Robinson’s Eccl. Researches, pp. 126,127:
“When penal laws obliged them (the Baptists) to lurk in corners and worship God in private, they were distinguished by a variety of names, and a succession of them continued until the Reformation.”
A fitting close to this chapter will be the testimony of two learned Peo-Baptists historians, Drs. Ypeij, professor of theology at Granigen, and J.J. Dermont, chaplain to the king of the Netherlands. These learned gentlemen were appointed to write a history of the Duthch Reform Church. Religious Encyclopedia, page 796, quotes them as follows:
“We have now seen that the Baptists, who were formerly called Ana-Baptists, and in later times Mennonites, were the original Waldenses, and who long in the history of the church, received the honor of that origin. On this account the Baptists may be considered as the only Christian community which has stood since the days of the Apostles, and as a Christian society which has preserved pure the doctrines of the gospel through all ages. *** And at the same time goes to refute the erroneous notion of the Catholics that their communion is the most ancient.”
The aforementioned book was published in Breda, A.D. 1819.
Space forbids the author running a line of church succession through the ages, beginning in America and running back to the Apostle John, but sufficient has been presented to convince any who are willing to be convinced by testimony.
Baptists are the only people who have had unbroken continuity through the centuries to the apostolic times.
CHAPTER XI
The Historical Way Attested by Scholars
Alexander Campbell:
“From the apostolic age to the present time the sentiments of Baptists and their practice of baptism have had a continued chain of advocates, and public monuments of their existence in every century can be produced.” (Campbell – McCalla debate, p. 378, in 1824.)
“The Baptist denomination in all ages and in all countries has been, as a body, the constant asserters of the rights of man and the liberty of conscience.” (Campbell on Baptism, p. 409, in 1851.)
Campbell, being the founder of the Campbellites Church (otherwise known today as “Church of Christ” (Rock)), commands attention that other men would not.
John Clark Ridpath:
“I should not readily admit that there was a Baptist church as far back as A.D. 100, though without doubt there were Baptists then, as all Christians were then Baptists.” (See Baptist Church Perpetuity, p. 50)
Ridpath was a professor of history in DuPaw University and a Methodist.
Benjamin Franklin:
“If popery was born too late, or too young, to b the true church, what shall be said of those communions born in the past three centuries? They are all too young by largely more than a thousand years. No church that has come into existence since the death of the apostles can be the Church of the Living God.” (Living Pulpit, p. 348.)
Theodore Beza:
“As for the Waldenses, I may be permitted to call them the very seed of the Christian church, since they are those that have been upheld, as is absolutely manifest, by the wonderful providence, so that neither those endless storms and tempests by which the whole Christian world has been shaken for so many succeeding ages, and the Western part at length so miserably oppressed by the bishop of Rome, falsely so-called, nor those horrible persecutions which have been expressly raised against them, were ever able so far to prevail as to make them bend, or yield a voluntary subjection to the Roman tyranny and idolatry.” (Jones History, p. 353.)
Beza was a Presbyterian and the successor of John Calvin. Such testimony ought to have weight.
Oliver Cromwell. Speaking of Waldenses, he says:
“Next to the help of God, it seems to devolve on you to provide that the most ancient stock of pure religion may not be destroyed in this remnant of its ancient professors.” (Jones History, p. 530.)
Oliver Cromwell was dictator of England, and he calles the Waldenses “the most ancient stock of pure religion.”
Dr. D’Anvers:
“In the preface to the French Bible, and the first that ever was printed, they say that they have always had the full enjoyment of the heavenly truth contained in the Holy Scriptures ever since they were enriched with the same by the apostles themselves having in manuscripts, preserved the entire Bible, in their native tongues, from generation to generation.” (D’Anvers on Baptism, p. 341.)
The French Bible was a Waldenses publication. In the preface they lay claim to having come from the apostles and of having preserved the entire Bible in manuscripts. So the Catholic boast that they alone preserved the Bible is found to be false. Baptists preserved the entire Bible during the awful period of darkness known as the Dark Ages.
PART III
The Present Way
The Master has not changed His method of work. If He has, it is certain that He has not notified His servants of it, and until he gives notice of a change of methods Baptists should continue to work by the methods revealed in the Scriptures.
The Scriptures are yet, as in the olden times, the only and all sufficient rule of faith and practice. Let us walk by that rule – “to the law and to the testimony.” The following pages shall briefly set forth the New Testament way of meeting present conditions.
CHAPTER XII
The Way To Organize Churches
The Scriptures teach that the disciples should statedly assemble themselves together. In commanding them to “not forsake the assembling of themselves together” (Hebrews 10:25), nothing less is meant than the disciples should habitually and regularly assemble for worship. An assembly of baptized believers is a church. A correct translation of the Greek work “ecclesia,” which is the original for the word “church” in the New Testament, would be “assembly” or “congregation.” This is seen in the “seven churches (congregations) of Asia,” etc.
It is eminently proper for a congregation, as well as an individual, to ‘give a reason of the hope that is in them with meekness and fear.” (1 Peter 3:15) This reason concerning the hope that is in them may be stated orally or it may be written. If written it is what is commonly called a Confession or Declaration of Faith. It surely is right for a church to tell the world what it believes the Bible to teach. Preachers do that every time they preach. Authors do that every time they write a book on religious topics, and why not a church of Christ do the same in writing concerning the things most certainly believed by its membership? Such declarations are not law of the Lord to mean. The Baptist creed is the Bible, but what they understand this creed to teach they express in their Confession of Faith. To object to such a declaration of doctrine is puerile. To fail to publish such a confession is to have the world in doubt concerning what we believe.
The first step necessary in the organization of a new congregation or church is for as many as three baptized disciples to agree to meet statedly for worship, for mutual edification and united effort for the evangelization of the world. The object of a church is two-ford, viz., that the membership may be mutually helpful to one another and to work for God’s glory in the evangelization of the world.
The agreement to meet regularly for worship and work is commonly called a “Church Covenant.” The word “covenant” means agreement. This covenant should be in writing, lest some misunderstand the terms. When this covenant has been entered into the church is fully organized. This covenant is the organization.
After the organization has been perfected by the members entering into a covenant with each other, the church (which is just as much as a church now as it will ever be) may elect officers. A pastor should be elected, and if possible, deacons. Since it is proper that a record should be kept of the doings of the church, a clerk may be elected to commit to writing the business transactions of the congregation.
In order to be known as a Baptist church a published Declaration of Faith should be spread on the minutes and made known to the public. If there is no Confession or Declaration of Faith already written that exactly expresses the doctrine of the newly organized church, let a committee be appointed to write a Declaration such as will express the doctrinal views of the new congregation.
It is not necessary, but it is customary, for a council of brethren from neighboring churches, to be called to assist in the organization of new churches. Usually this is best, since there is less liability to error when wise brethren are present with their council.
After organization, it is customary for the church to petition for membership in some association of churches. This is done by writing a letter, giving their Declaration of Faith and other matters of interest, such as the number of members, the name of the pastor and for missions. Messenger should be elected to bear this letter to the association, which letter is kept by the messengers until petitionary letters are called for, and the bearer of the letter will then go forward and present the letter to the clerk of the association.
CHAPTER XIII
The Way Churches May Associate
There is no Scriptural way by which churches may combine, but they may associate as equals. This associating does not consist in meeting at a given place, but the churches associate in the work. They may elect messengers but these messengers are not the association. These messengers represent the churches – the churches themselves constituting the association. The association, properly speaking, never meets. Only the messengers, from the churches composing the association, meet and while it is common it is not proper to speak of the meeting of the messengers as being the association. These messengers are nothing more nor less than a joint committee appointed by the churches for the purpose of consulting about the work which the Master commissioned each of them to do.
Since the commission was given to the congregation as such, it follows that the congregation as such are the units in all associate or cooperative work. They must, therefore, work together on terms of perfect equality. The large church or the rich is only a church and should have no special privileges on account of its size or wealth. Hence the numerical and financial basis of representation in associations or conventions are equally wrong. If the Lord gave the commission to individuals, the number of individuals should, of course, determine the number of messengers sent, or if the commission were given to churches according to their wealth, then the amount of money given should determine the number of messengers. But if the Lord give the commission to the church, as such, it follows that an equal number of messengers should be sent from all the churches associating. There is no need of rehearsing the Scriptural arguments proving the commission was given to the churches, as such, for that ground has been fully canvassed in the preceding pages.
To contend logically for the convention system of cooperation one must contend that the commission was given to individuals. To argue for the association system of work one must contend that the commission was given to the churches as such. The whole matter rest right here.
What is called the association is not an organization in the common acceptance of the term at all. It is only an intelligent working together of independent organization. It is only associated work – working at the same thing as the same time and the same way, but working as individual churches, independent and free. Beyond this they cannot go without violating the law of the Master, who told the individual church, as such, to “go teach all nations, baptizing them,” etc. (Matthew 28:19,20)
That churches did associate in the Master’s work in apostolic times is seen in 2 Corinthians 8:19-23. Here was a joint work of the churches through “messengers,” a joint committee. “Whether any do enquire of Titus, he is my partner and fellow-helper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.”
Certainly the churches may elect messengers to carry on cooperative work, but they may not do it except on terms of perfect equality, and the churches as such must engage in the work.
CHAPTER XIV
The Way of Church Letters, Ordinations, Marriages, Funerals, Etc. Form of Church Letter of Dismission
A church letter of dismission is only a recommendation of the member holding the letter. The letter of recommendation is of no value beyond the fact that it is a recommendation of the person holding the letter. That being the case, the letter should state the facts so that any other church to which he may apply for membership, may know the character of the person applying. The person getting the letter retains membership in the church giving the letter until he becomes a member of another church. Getting a letter does not put the one holding the letter out of the church.
Another church is not bound to receive a member because he comes with a letter. A letter is only a recommendation and is in no sense a transfer.
Where a person is well known to a church, of which he wishes to become a member, there is no necessity for a church letter. The church knowing him well, it does not need a recommendation of him. But, as a matter of courtesy toward the church of which a person is a member, it would be altogether right for him to ask for a letter before uniting with another church.
A common form of church letter is as follows:
Little Rock, Ark, Jan_________, 20___
This is to certify that John Smith is a member of the ______ church in good standing. At his own request he is hereby dismissed from us to unite with any other church of the same faith and order. His membership with us will cease when he shall have united with another church of the same faith and order.
Done by order of the church in conference. Jan________, 20___.
JOHN JONES, Church Clerk.
When it is known what church a person wished to join the letter may be written directly to the church. The following is a good form:
Little Rock, Ark., Jan.___________, 20____
The Baptist church at______________ to her sister church at _______________.
Dear Brethren: This certifies that John Smith is a member with us in good standing and at his own request is hereby dismissed from us to unite with you. When he shall have been received by you, his connection with us will cease.
Done by order of the church,
JOHN JONES, Church Clerk.
Ordaining Preachers
The method of ordaining preachers is to invite a council of preachers – a presbytery – and the church through this council examines the candidate for ordination concerning his call and qualifications for the gospel ministry. After a careful and prayerful examination, which would fittingly be accompanied by fasting, if the notified. Then the church, by vote, receives or rejects the report of the presbytery, as it may choose, the entire responsibility for the ordination being in the church. If the church accepts the report of the presbytery, the ordination follows, which consists in prayer and the laying on of the hands of the presbytery.
Form of Ordination Certificate
“This is to certify that Brother _____________ was ordained to the work of the Gospel Ministry by prayer and the laying on of hands by the Presbytery, upon the authority of the church at __________, on Nov______, 19____. The names of the elders comprising the Presbytery are _____________, _____________,_____________,_____________. After a careful examination this Presbytery recommended his ordination.
“Our beloved brother, the bearer of this paper, has therefore, the entire approbation of the Presbytery recommending his ordination and of the church which ordained him, and is commended to the churches everywhere as being worthy and qualified for the work to which the Lord has called him.
(Signed)
“ELD. JOHN JOHNSON, Moderator.
“F. H. HOLMAN, Clerk.”
Marriages
While marriage is a civil contract, made so by the laws of the land, it has become customary for preachers to perform the marriage ceremony. The matter of uniting a man and woman as husband and wife is a serious and solemn affair and should not be entered into lightly. A preacher should never perform a marriage ceremony where either party has been divorced, unless it be that the cause of the divorce was fornication or adultery. That should constantly be borne in mind. Preachers should put the ban of their disapproval on all divorces, except for the one Scriptural ground for divorce. (Matthew 5:31, 32.)
The author, in the year 1900, compose a marriage ceremony which he uses at all weddings.
Marriage Ceremony
God in His goodness saw that it was not good for man to be alone, and for this reason He created a helpmeet for him. Thus we have Divine authority for the sacred rite of matrimony.
Please join your hands,
(The contracting parties then join hands.)
Today we stand before an altar which God Himself erected amidst the purity of Paradise, envisioned by the perfumed of flowers, surrounded by angelic hosts and kissed into radiant beauty by the golden beams of youthful morn. This teaches that the purest state is that of marriage.
Paradise was lost, but there remains of it this altar, which has come down to us through the vicissitudes of time, undisturbed by the horrors of war nor forgotten in times of peace, a relic of primeval beauty with God’s smiles resting upon it.
Mr._______, do you chose this woman to be your lawful and wedded wife, to love, cherish, support, and comfort her through life, cleaving to her, and to her only, until parted by death?
Answer: I do.
Miss_______, (or Mrs. If a widow) do you accept this man to be your lawful and wedded husband, to love, cherish, comfort and help through life, cleaving to him, and to him only, until parted by death?
Answer: I do.
Then by the authority invested in me, as a minister of the Gospel, I pronounce you husband and wife, hence forth in interest and destiny one, to dwell together in the sacredness of wedded love until the last golden sunset of life’s journey, never to be separated until the last evening’s deepening shadow, death.
Let us pray.
Then follows such a prayer as the preacher may hav to his heart to offer for the newly united pair.
Funerals
By all means avoid display at a funeral. A suitable Scripture to read is the fifteenth chapter of 1 Corinthians. This read, with brief comment and prayer, is enough religious exercises.
In commenting on the life of the deceased, be careful not to make an impression that the wicked man has gone to heaven, and do not try to conceal the fact that even the best of Christians have their faults and that at best only the grace of God can save the soul.
A word of warning to sinners is always in order at a funeral. Call their attention to the certainty of death and of judgment. Urge them to prepare for the next world.
There should never be any ceremony at the grave beyond the singing of a hymn and prayer. To hold the people in the hot sun or in the cold wind or on the damp ground for a great length of time is wrong. We greatly need reform in funerals at this point.
When death has entered a home it gives a good opportunity for the preacher to win the unconverted in the family to Christ, and a minister is wise if he uses this opportunity.
Doctrinal Statement of the AMERICAN BAPTIST ASSOCIATION.
We, your committee on the statement of our doctrinal belief, would respectfully submit the following and recommend:
That this body reaffirm its acceptance of the New Hampshire confession of faith; so long as held by our American Baptist people, and it be printed in full in the minutes of this session.
And we would further recommend that in explanation of said Articles of Faith and in view of the attacks being made by the advocates of modern science, falsely so-called, on certain fundamentals of the revealed truth, do most positively emphasize our adherence to the following:
1. We believe in the infallible verbal inspiration of the whole Bible. 2 Timothy 3:16.
2. The Triune God. Matthew 28:19.
3. The Genesis Account of Creation.
4. The virgin birth of Jesus Christ. Matthew 1:20.
5. The deity of Jesus Christ.
6. His crucifixion and suffering as vicarious and substitutionary.
7. The bodily resurrection and ascension of Christ and the bodily resurrection of His saints. 1 Corinthians 15th chapter.
8. The second coming of Christ, personal and bodily, as the crowning event of this Gentile age Acts 1:11.
9. The Bible doctrine of eternal punishment of the finally impenitent. Matthew 25: 46.
10. We also hold in common what real Baptists have ever held. That the great commission was given to the churches only. That in kingdom activities, the church is the unit, and the only unit that the churches have, and equal authority and responsibility should be met by them according to their several abilities.
11. That all cooperative bodies such as Associations, Conventions and their Board or Committees, etc., etc. are, and properly should be, the servants of the churches.
12. We believe that the great commission teaches that there has been a succession of missionary Baptist churches from the days of Christ down to this day.”
H.B. Pender, G.W. Crawford,
J.H. Boyet, W.A. Jarrell, J.L. Brown,
J.M. Stone, C.E. Smith, D.C. Dove,
W.A. Crutchfield.
Respectfully submitted.
DECLARATION OF FAITH
I. Of the Scriptures
We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; (2 Timothy 3:16,17) that it has God for its author, salvation for its end (2 Timothy 3:15), and truth without any mixture of error for its matter; (Proverbs 30:5,6) that it reveals the principles by which God will judge us; (Romans 2:12; John 12:47,48) and therefore is, and shall remain to the end of the world, the true center of Christian union (Philippians 3:16), and the supreme standard by which all human conduct, creeds and opinions should be tried (1 John 4:1; Isaiah 8:20).
II. Of the True God
We believe that there is one, and only one living and true God, an infinite, intelligent Spirit, whose name is YAHWEH, the Maker and Supreme Ruler of heaven and earth; (John 4:24; Psalm 147:5; 83:18; Hebrews 3:4; Romans 1:20; Jeremiah 10:10) inexpressibly glorious in holiness, (Exodus 15:11) and worthy of all possible honor, confidence, and love; (Mark 12:30; Revelation 4:11) that in the (Matthew 28:19; John 15:16) equal in every divine perfection (John 10:30), and executing distinct but harmonious offices in the great work of redemption (Ephesians 2:18; 2 Corinthians 13:14).
III. Of the Fall of Man
We believe that man was created in holiness, under the law of his Maker (Genesis 1:27,31; Ecclesiastes 7:29); but by voluntary transgression fell from that holy and happy state (Genesis 3:6-24; Romans 5:12); in consequence of which all mankind are now sinners (Romans 5:19: John 3:6; Psalm 51:5); not by constraint but choice (Isaiah 53:6; Genesis 6:12; Romans 3:9-18); being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin (Ephesians 2:13; Romans 1:18, 31; 2:1-16); without defense or excuse (Ezekiel 18:19,20; Romans 1:20;3:19).
IV. Of the Way of Salvation
We believe that the salvation of sinners is wholly of grace (Ephesians 2:5; 1 John 4:10); through the Mediatorial office of the Son of God (John 3:16; 1:1-14); who by the appointment of the Father, freely took upon Him our nature, yet without sin (Philippians 2:6,7; Hebrews 2:9,14); honored the divine law by His personal obedience (Isaiah 42:21; Philippians 2:8); and by His death made a full atonement for our sins (Isaiah 53:4,5; Matthew 20:28; Romans 4:25); that having risen from the dead, He is now enthroned in heaven (Hebrews 1:3-8; Colossians 3:14) and united in His wonderful person the tenderest sympathies with divine perfections, He is every way qualified to be a suitable, a compassionate, and an all-sufficient Saviour (Hebrews 7:25,26; Colossians 2:9; Hebrews 2:18).
V. Of Justification
We believe that the great gospel blessing which Christ (John 1:16; Ephesians 3:8); secures to such as believe in Him is justification (Acts 13:39; Romans 8:1); that justification includes the pardon of sin (Romans 5:9); and the promise of eternal life on principles of righteousness (Romans 5:17; Titus 3:5,6) that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer’s blood (Romans 4:4,5); by virtue of which faith His perfect righteousness is freely imputed to us of God (Romans 5:19; 3:24-28); that it brings us into a state of most blessing needful for time and eternity (Romans 5:1-3,11; Matthew 6:33).
VI. Of the Freeness of Salvation
We believe that the blessings of salvation are made free to all by the Gospel of Christ (Isaiah 55:1; Revelation 22:17); that it is the immediate duty of all to accept them by a cordial penitent and obedient faith (Romans 16:26; Mark 1:15; Romans 1:15-17); and that nothing prevents the salvation of the greatest sinner on earth, but his own inherent depravity and voluntary rejection of the gospel of Christ (John 5:40; Romans 9:32); which rejection involves him in an aggravated condemnation (John 3:19; Matthew 11:20).
VII. Of Grace in Regeneration
We believe that in order to be saved, sinners must be regenerated, or born again (John 3:3,6,7); that regeneration consists in the giving a holy disposition to the mind (2 Corinthians 5:17; Ezekiel 36:26; Romans 2:28,29); that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth (John 3:8; 1:13; James 1:16-18); so as to secure our voluntary obedience to the Gospel of Christ (1 Peter 1:22-25; 1 John 5:1; Ephesians 4:20-24); and that its proper evidence appears in the holy fruits of repentance and faith, and newness of life (Ephesians 5:9; Romans 8:9; Galatians 5:16-23; Ephesians 3:14-21).
VIII. Of Repentance and Faith
We believe that repentance and faith are sacred duties and also inseparable graces, wrought in our souls in regeneration (Mark 1:15; Acts 11:18; Ephesians 2:8; 1 John 5:1); whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ (John 16:8; Acts 2:37,38; 16:30,31) we turn to God with unfeigned contrition, confession, and supplication for mercy (Luke 18:13; James 4:7-10); at the sane time heartily receiving the Lord Jesus Christ as our Prophet, Priest, and King, and relying on Him alone as the only and all-sufficient Saviour (Roman 10:9-13; Acts 3:22,23; Hebrews 1:8).
IX. Of God’s Purpose of Grace
We believe that election is the eternal purpose of God, according to which He graciously regenerates, sanctifies, and saves sinners (2 Timothy 1:8,9; Ephesians 1:3-14; Romans 11:5,6); that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end (2 Thessalonians 2:13,14; Acts 13:48; John 10:16); That it is a most glorious display of God’s sovereign goodness, being infinitely free, wise, holy and unchangeable (Exodus 33:18,19; Matthew 20:15; Ephesians 1:11; Romans 9:23,24; 11:28-36) that it utterly excludes boasting and promotes humility, love, prayer, praise, trust in God, and active imitation of His Free mercy (1 Corinthians 4:7; 1:26-31; Colossians 3:12); that it encourages the use of means in the highest degree (2 Timothy 2:10; 1 Corinthians 9:2; Romans 8:28-30; John 6:37-40); that it may be ascertained by its effects in all who truly believe the Gospel of Christ (1 Thessalonians 1:4-10); that it is the foundation of Christian assurance (Romans 8:28-31; 11:29); and that to ascertain it with regard to ourselves demands and deserves the utmost diligence (2 Peter 1:10,11; Philippians 3:12).
X. Of Sanctification
We believe that sanctification is the process by which, according to the will of God, we are made partakers of His holiness; (1 Thessalonians 4:3; 5:23; 2 Corinthians 7:1); that it is a progressive work (Proverbs 4:18; 2 Peter 1:5-8; Philippians 3:12-16) that it is begun in regeneration (John 2:29; Romans 8:5; Philippians 1:9-11); and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means – especially, the Word of God, self-examination, self-denial, watchfulness, and prayer (Philippians 2:12,13; Ephesians 4:11,12; 1 Peter 2:2).
XI. Of the Perseverance of Saints
We believe that such only are real believers as endure unto the end (John 8:31; 1 John 2:27,28; 3:9); that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professions (1 John 2:19; Matthew 13:20,21) that a special providence watches over their welfare (Romans 8:28; Matthew 6:30-33) and that they are kept by the power of God through faith unto salvation (Philippians 1:6; 2:12,13; Jude 24,25).
XII. Of the Harmony of the Law and the Gospel
We believe that the law of God is the eternal and unchangeable rule of His moral government (Romans 3:31; Matthew 5:17; Luke 16:17); that it is holy, just, and good (Romans 7:12,14,33; Galatians 3:21); and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts, arises entirely from their love of sin (Romans 8:7,8; Jeremiah 13:23); to deliver from which, and to restore them through a Mediator to unfeigned obedience to the holy law, is one great end of the Gospel of Christ, and of the means of grace connected with the establishment of the visible church (Romans 8:2,4; 10:4; Jude 20,21; Matthew 16:17,18).
XIII. Of a Gospel Church
We believe that a visible church of Christ is a congregation of baptized believers (1 Corinthians 1:1-13; Matthew 18:17; Acts 5:11; 8:1); associated by covenant in the faith and fellowship of the Gospel of Christ (Acts 2:14-42,47; 2 Corinthians 8:5; 1 Corinthians 5:12,13); observing the ordinances of Christ (1 Corinthians 11:2,23; 2 Thessalonians 3:6; Romans 16:17-20); governed by His laws (Matthew 28:20; John 14:15,21; 1 John 4:21) and exercising the gifts, rights, and privileges invested in them by His word (Ephesians 4:7; 1 Corinthians 14:12; Philippians 1:27); that its only Scriptural officers are bishops or pastors or elders and deacons; (Philippians 1:1; Acts 14:23; 1 Timothy 3) whose qualifications, claims, and duties are defined in the Epistles of Timothy and Titus.
XIV. Of Baptism and the Lord’s Supper
We believe that Christian baptism is the immersion in water of a believer (Acts 8:36-39; Matthew 3:5,6; John 3:22,23); into the name of the Father, and Son, and Holy Spirit (Matthew 28:19; Acts 10:47,48); to show forth in a solemn and beautiful emblem our faith in the crucified, buried, and risen Saviour with its effect, in our death to sin and resurrection to a new life (Romans 6:4; Colossians 2:12); that it is a prerequisite to the privilege of a church relation; and to the Lord’s Supper, (Acts 2:41,42; Matthew 28:19,20); in which the members of the church by the sacred use of bread and wine, are to commemorate together the dying love of Christ (1 Corinthians 11:26; Matthew 26:26-29) preceded always by solemn self-examination (1 Corinthians 11:28; 5:1,8).
XV. Of the Lord’s Day
We believe that the first day of the week is the Lord’s Day (Acts 20:7; Colossians 2:16,17; John 20:19; 1 Corinthians 16:1,2); and is to be kept sacred to religious purposes (Exodus 20:8; Revelation 1:10; Psalm 118:24) by abstaining from all secular labor and sinful recreations (Isaiah 58:13,14; 56:2-8) by the devout observance of all the means of grace, both private (Psalm 118:15) and public (Hebrews 10:24,25; Acts 11:26; 13:44); and by preparation for that rest that remaineth for the people of God (Hebrews 4:3-11).
XVI. Of Civil Government
We believe that civil government is of divine appointment for the interest and good order of human society (Romans 13:1-7; Deuteronomy 16:18; 2 Samuel 23:3); and that magistrates are to be prayed for, conscientiously honored, and obeyed (Matthew 22:21; Titus 3:1; 1 Peter 2:13; 1 Timothy 2:1-8); except only in things opposed to the will of our Lord Jesus Christ, (Acts 5:29; Matthew 10:28; Daniel 3:15-18; 6:7-10) who is the only Lord of the conscience, and the Prince of the kings of the earth (Matthew 23:10; Romans 14:4; Revelation 19:16; Psalm 72:11).
XVII. Of the Righteous and the Wicked
We believe that there is a radical and essential difference between the righteous and the wicked (Malachi 3:18; Proverb 12:26; Romans 6:16) that such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in His esteem (Romans 1:17; 7:6; 6:18-22; 1 John 2:29; 3:7); while all such as continue in impenitence and unbelief are in His sight wicked, and under the curse (1 John 5:19; Galatians 3:10; John 3:36); and this distinction holds among men both in and after death (Proverb 14:32; 10:24; Luke 16:25; John 8:21-24).
XVIII. Of the World to Come
We believe that the end of the world is approaching (1 Peter 4:7; 1 Corinthians 7:29-31; Hebrews 1:10-12; Matthew 24:35); that in the last days Christ will appear in the heavens (Acts 1:11; Revelation 1:7; Hebrews 9:28; 1 Thessalonians 4:13-18; 5:1-11); that at His coming and dead saints will be raised from their graves, and the living believers caught up with them to meet the Lord in the air (1 Thessalonians 4:16-17; 1 Corinthians 15:51-53); that the saints will be judged for rewards according to their works (2 Corinthians 5:10; 1 Corinthians 3:11-15); that Christ will descend to the earth with His saints, personally and bodily (Jude 14; Zechariah 14:4; Acts 1:11); that Christ will reign over the earth in peace for one thousand years (Isaiah 2:1-4; 65:18-25; Revelation 20:1-4); that at end of the thousand years the wicked dead shall be raised and forever consigned to the “lake of fire” (Revelation 20:5, 11-15); that the righteous shall enter into eternal joy with the Lord (Revelation 7:15-17; 22:1-7); that these judgments will fix forever the final state of men in heaven or hell, on principles of righteousness (Romans 3:5-6; 2 Thessalonians 1:6-12; Hebrews 6:1-2; Romans 2:2-16).
CHURCH COVENANT
On the profession of our faith, having been baptized in the name of the Father, and of the Son, and of the Holy Ghost, we do now, most solemnly and joyfully enter into covenant with one another as one body in Christ.
We engage, therefore, by the aid of the Holy Spirit, to walk together in Christian love; to strive for the advancement of this church in knowledge, holiness and comfort; to promote its prosperity and spirituality; to sustain its worship, ordinance, discipline and doctrines; to contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the gospel throughout the world by methods in harmony with Acts 11:22; 13:1-4; 14:25-28..
We also engage to maintain family and secret devotions; to religiously train our children; to seek the salvation of the unsaved about us; to walk circumspectly in the world; to be just in our dealings, faithful in our engagements, and exemplary in our deportment; to avoid all tattling, backbiting, and excessive anger; to abstain from the sale and use of intoxicating drinks as beverage, and to be zealous in our efforts to advance the kingdom of our Savior.
We further engage to watch over one another in brotherly love; to remember each other in prayer; to aid each other in sickness and distress; to cultivate Christian sympathy in feeling and courtesy in speech; to be slow to take offense, but always ready for reconciliation, and mindful of the rules of our Savior to secure it without delay.
We moreover engage that when we remove from this place we will, as soon as possible, unite with some other church of like faith and order, where we can carry our the spirit of this covenant and the principles of God’s Word.
Regarding the Office of the Pastor
1. First, he must be a man who has been called of God to preach the gospel of Christ (1Ti_1:12; Eph_3:7)
2. The Holy Spirit lead His preacher to a particular field of service. The church, also led by the Holy Spirit, extends a call, asking him to consider being their pastor and leader. The preacher accepts or rejects the church’s call.
3. Responsibilities of the pastor to the church:
a. He is to preach the Word of God, all of it. 2Ti_3:16; 2Ti_4:12.
b. He is to oversee the ministries of the church, to feed the flock of God (the church, all ages in the church), and to guard and protect God’s sheep and lambs from the wolves. Act_20:28-30.
c. He is to care for the spiritual needs of God’s people (the church). By personal counseling; prayer and Scripture helps; being on call 24 hours a day to minister whenever he is needed. Also, to minister to the sick; visit hospitals; minister and comfort the dying and their families, preach funerals; marriage counseling; drug and drink counseling; conflicts between brethren (peacemaker); weddings; etc.
d. He is to teach and administer the church ordinances (Baptism and the Lord’s Supper).
e. He is to seek God’s will for the direction of the church; to be faithful to pray for the church’s needs; to guide the church in the direction God leads as a faithful undershepherd. He is to formulate the plans to accomplish ministries, then to lead the church in implementing these plans (c/f “Partnership Ministry” “Good-Neighbor Ministry” etc.)
f. He is to oversee the administration of the church; to call business meetings as the need arises; to moderate the business meetings; to make recommendations and to guide the affair of the church and see that the will of the people (voice of the church) is carried out as has been voted on by the majority (See above Act_20:1-38).
g. The pastor is accountable to God for how he assumes his responsibilities. “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you” (Heb_13:17).
4. Responsibilities of the church to the pastor.
a. The church is to pray fro their pastor; for God to give him wisdom to lead the church, and to willingly follow his leadership (Heb_13:7).
b. The church is to submit to his God-ordained authority over the church, so that he may have a joyful ministry in the church (Heb_13:7).
c. The church, especially the men of the flock, are to help him and be supportive of his pastoral ministry (See Exo_17:8-13 – two men who held up Moses’ hands in battle).
d. The church is responsible to provide his family needs as well as the expenses of running the operations of the office he holds (1Co_9:7-14; 1Ti_5:17-18).
e. The church is to protect the pastor and his family from those who would go about sowing seeds of doubt and discord among the membership; casting a shadow upon his ministry and accusing him of misdeeds in the ministry. It is a dangerous thing to attack this sacred office; and equally as dangerous to allow others in the church to do so (1Ti_5:19-20; Pro_6:16-19).
f. The church should exercise firm church discipline to those who refuse to live in harmony with other members; who are bent on destroying the fellowship of the church (Mat_18:15-19)
g. The church member should always consult the pastor first, on any problem or matter of concern, and not spread talk around until it gets built up all out of proportion (the devil will see to that). Most often, when you sit down with your pastor, with an open Bible and prayer, things will be clearly understood and resolved so that peace can continue and that misunderstanding doesn’t create confusion.
h. There can be only one leader in a church. The pastor is that man. A church cannot survive when it has a divided allegiance towards more than one leader.
i. When God is finished with the pastor in a church, He will lead him to another work. Unless he is found unfit for the ministry, or is guilty of open sin, he is to be respected for the office he holds by all the members.
j. If any member of the church, after serious counsel with the pastor, still cannot follow his leadership, that member should, in the spirit of Christian love, quietly seek another church and pastor where he or she can serve the Lord. If that same member persists in trying to destroy the integrity and ministry of the pastor, he or she should be dealt with in accordance with church discipline as found in Mat_18:15-19.
In summary your pastor needs your help if he is to be the kind of pastor he wants to be and that God wants him to be. He deserves your respect. Paul told the church of Corinth to accept Timothy and to respect him (1Co_16:10). You need to trust your pastor. Some put him under a microscope and scrutinize his every word and deed.
Your pastor also needs encouragement. Tell him how his ministry has helped or benefited you. Offer your services to him and make yourself available for work he might delegate to you. When he becomes the object of criticism, don’t become a party to it. He has enough problems already without adding to them. Defend your pastor against those who criticize him. Criticism, even when the truth, is a way Satan has of getting your pastor “down in the dumps” and and worse still, destroying his ministry.
Remember him on special occasion such as birthdays, anniversaries, and a year-end bonus with a church-wide offering shows him your love and appreciation of his ministry.
By all means pray for your pastor. This was one of Paul’s most frequent request. Your pastor needs men like Aaron and Hur (Exo_17:8-12) who will pray for him and hold up his hands and support him in order to help him be the kind of pastor God wants him to be. God does not want church members to tear down a pastor but to hold him up and build him up with their support and prayers. It is then that God’s blessings will be poured out upon the church, and your pastor will be better man of God.
Which Church?
The age-old question: "Which church is the right kind of church?" is still being asked today.
Through the centuries many controversies, contentions, and heated debates have arisen in response to this question. Many have lost their lives at the hand of ecclesiastical tyrants for not submitting to their unscriptural opinions and traditions concerning what constitutes a true New Testament church. Many of our Baptist forefathers have been beaten, tortured, crucified, and burnt at the stake because they would not accept the opinions of the "Roman Harlot" or her Protestant daughters with regards to baptism and the church.
It is the settled conviction of the writer that one church is not just as good as another. Yet the common consensus among professing Christendom is that one church is just as good as another. Many will say that all churches are striving for the same goal and have the same purpose in mind, so it doesn't matter what kind of church you go to. To say that one church is just as good as another is like saying pencil shavings taste as good as ice cream, or that living in Russia is just as nice as living in the United States - is just isn't so!
We are living in an age when "church truth," or ecclesiology is looked down upon. The doctrine of the church is referred to as something that is just not relevant to the Christian faith and practice of our time. Any mention of truth concerning the church or any challenge of Romanism and Protestantism is viewed as bigotry and narrow-mindedness. Yet, without a clear understanding of church truth, one is subject to a myriad of errors. Consider what has happened to all the man made denominations as a result of the Protestant Reformation. The Church of England is rapidly returning to her Roman Catholic mother. Lutheranism is a shell of her former self, preaching very little doctrinal truth and compromising with modernism. The Presbyterian Church started by John Calvin, the most part has degenerated into nothing more than a social club with little regard for the Scriptures. Methodism has developed into a cold formalism with hardly any emphasis upon salvation through Christ.
What has come as a result of these man made religions? A multiplication of heresies that are foreign to the New Testament. We now have the ecumenical movement based upon a false concept of unity, which will eventually take all the daughters of Rome back to their mother, the Roman Whore. We have the charismatic movement which is spreading like wildfire, with an emphasis upon fleshly excitement and false experiences rather than the truth of God's Word. Arminianism and easy-believism are running rampant, laced with faulty evangelism that gives a false peace and security to lost sinners. We have women preachers, fake healers, and extra-terrestrial ministries of every size, shape and color.
What do all these heresies and false denominations have in common? A disregard for the scriptural doctrine of the New Testament church. They all believe in a phantom, universal invisible "spooky" church which does not exist in the New Testament. The kind of church established during His earthly ministry was a local, visible, called our assembly of believers, all having the baptism of John the Baptist. This is the kind of church that Jesus promised perpetuity to in Matthew 16:18. It is the kind of church He give the Great Commission to in Matthew 28:16-20. It is the kind of church that is referred to as the "pillar and ground of the truth" (1 Timothy 3:15). Finally it is the kind of church through which He receives glory from in all ages as in Ephesians 3:21 states. So the big question still remains, "Which church is the right church?" I believe that the churches of the New Testament were Baptist churches in faith and practice. I am not ashamed to say that Baptist churches are the true churches of the Lord Jesus Christ as revealed in the Holy Scriptures.
WHICH CHURCH DID Jesus BUILD?
There are basically two test to determine which kind of church Jesus built during His earthly ministry. There is the historical test and the doctrinal test. We shall briefly apply this historical test first.
The very first mention of the word church in the New 'Testament is in Matthew 16:18 which states: " And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it." A number of truths can be gleaned from this verse. The Lord's kind of church is built, maintained, and perpetuated by Jesus Christ. The foundation and head of this kind of church is Jesus Christ. Christ refers to the church as a divine institution against which the gates of hell shall not prevail. Elsewhere Jesus promised this kind of church a continued existence until the end of the world as Matthew 28:20 states: "Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." Also, Jesus used the phrase "my church" to distinguish His kind of church from all others that have been started by men.
The church that Jesus started, and promised perpetuity, was not the Roman Catholic Church or any of her Protestant offsprings for that matter. The records of history bears out this fact. The Roman Catholic Church developed over a period of time between 251 and 610 A.D. Gregory the Great may rightfully be called the founder of the Roman Catholic Church. Their first official Pope was Boniface III, who was made such by Emperor Phocas, A.D. 606. They claim Peter as the head of their church and apostolic succession through her popes. She has consistently persecuted and butchered any religion who has opposed her religious tyranny. Did Jesus build the Roman Catholic Church? No! A thousand times No! She started too late and has the wrong head to be called a church of the Lord Jesus Christ.
J.W. Porter said of Romanism:
"As is will known, the Roman Catholic predicates its claim to Scriptural origin on the supposition that Peter was the first Pope of Rome. Unless they can prove that Peter was at Rome, and that he was also a Pope, their claim to apostolic origin is utterly false. However, there is no controversy on this point, as all the claims of the Roman hierarchy are conditioned upon the primacy of Peter. The two are inseparable and must rise or fall together. Hence for the purpose of this discussion, it will only be necessary to prove that Peter was never a pope at Rome or anywhere else…The overwhelming supposition is that Peter was never at any time in Rome…There is nothing in the New Testament to suggest that Peter ever thought that he was a pope, or that anyone else ever thought so…But even were it granted that Peter was at Rome and that he was a pope, the Roman Catholic hierarchy has by faith and practice forfeited its right to be called a Scriptural church.
The Lutheran Church was started in 1520 by a Catholic monk named Martin Luther who saw some of the corruption and falsehood of Catholicism. He defended the doctrine of justification by faith fearlessly while at the same time holding to the pillar of popery, infant baptism. He advocated a church-state government in Germany and bitterly persecuted the Anabaptists. Did Jesus build the Lutheran Church ? No! Martin Luther did.
The Episcopal Church was started by a whoremonger named King Henry VIII of England in 1534. He separated from Rome because the Pope would not sanction his unlawful divorce of his wife Catherine in order to marry Anne Boleyn. When Pope Clement VII "excluded" Henry, he moved Parliament to name him as "The Protector and Supreme Head of the Church and Clergy of England." Thus, every Episcopal Church owes its existence to the profligate adulterer named Henry VIII. Did Jesus build the Episcopal Church? No! Henry VIII did some 1500 years late to be called a church of Christ.
The Presbyterian Church was started by a studious young man named John Calvin in 1536 in Geneva, Switzerland. He was an able defender of the doctrines of grace, but like his Protestant predecessor, Luther, he defended infant baptism. He also came up with a new form of church government that place all the powers in a hierarchy of appointed elders rather than following the scriptural pattern of democracy in the local church. Did Jesus build the Presbyterian church? No! John Calvin, the baby-baptizer, did some 1500 years too late to be called a church of the Lord Jesus Christ.
The Methodist Church was started by the disciples of John Wesley who remained until his death a loyal member of the Episcopal Church. Their official existence as a denomination began around the year 1740. Methodists have always been noted for their fierce defense of Arminianism and infant baptism. Did Jesus build the Methodist Church? No! John Wesley and his disciples did some 1700 years to late to be called a church of the Lord Jesus Christ.
The Campbellites or Church of Christ movement was started by Thomas and Alexander Campbell in 1827 in America. They split off the Presbyterian Church after seeing that the scriptural mode of baptism was by immersion. They advocated the Romish doctrine of baptismal regeneration otherwise known as water salvation. Their entire premise for existing was that the Church of Christ had apostatized and needed to be restored to its ancient practices. I guess old Campbell never read Matthew 16:18 or 28:20. Did Jesus build the Campbellites Church? No1 Alexander Campbell did some 1800 years too late.
To further prove the recent origin of the Campbellite church I offer the following:
"Mr. Campbell, in the year 1847, made a tour to Europe, and on going, he received a letter of recommendation from Henry Clay, the well known statesman of Kentucky. In that recommendation we have the following language (Vol. 2, p. 547 of Memoirs of Mr. Campbell(: "Dr. Campbell is among the most eminent citizens of the United States, distinguished for his great learning and ability, for his successful devotion to the education of youth, for his piety, and as the head and founder of one of the most important an respectable religious communities in the United States.”
Time does not permit me to give the detailed histories of the other sects that have come into existence since the Protestant Reformation. It is sufficient to say that Jesus did not build the Congregationalist, the Free-Will Baptists, the Seventh Day Adventists, the Nazarenes, the Pentecostals, or the Charismatics (including those who are new and incoming being formed by men and some women trying to win people to themselves and to their causes, avtb ) as all these sects have human founders and came into existence some 1800 years too late to be called churches of Christ.
Baptists are the only group who can claim antiquity back to the times of the Lord Jesus Christ. They are the only group that does not recognize as human founder in history. No one can point to the human founder of Baptist churches[ but to the God-man the Lord Jesus Christ. avtb] Even the enemies of Baptist must concede this fact as the following quotes bear out.
John Clark Ridpath, a Methodist, said:
I should not readily admit that there were Baptist churches as far back as A.D. 100, although without doubt there where Baptists then, as all Christians were then Baptists.
Cardinal Hosius, Roman Catholic president of the Council of Trent wrote the following in 1554:
If the truth of religion were to be judged by the readiness and boldness of which a man of any sect shows in suffering, then the opinion and persuasion of no sect can be truer and surer than that of the Anabaptists since there have been none for these twelve hundred years past, that have been more generally punished or that have more cheerfully and steadfastly undergone, and even offered themselves to the most cruel sort of punishment than these people.
Drs. Dermont and Ypeij of the Dutch Reformed Church wrote in 1819:
We have now seen that the Baptists, who were formerly called Anabaptists, and in later times Mennonites were the original Waldenses, and have long in the history of the church received honor of that origin. On this account, the Baptists may be considered the only Christian community which has stood since the Apostles, and as a Christian society which has preserved pure the doctrines of the Gospel through all ages.
Robert Barclay, a Quaker historian wrote:
We shall afterwards show the rise of the Anabaptists took place prior to the Reformation of the church of England, and there are also reasons for believing that on the Continent of Europe small hidden Christian societies, who have held many of the opinions of the Anabaptists, have existed from the times of the apostles. In the sense of the direct transmission of Divine Truth, and the true nature of spiritual religion, it seems probable that these churches have a lineage of succession more ancient than the Roman Church.
Alexander Campbell, founder of the Church of Christ said:
I would engage to show that baptism as viewed and practiced by the Baptist has its advocates in every century of the Christian era…and independent of whose existence, clouds of witnesses attest the fact, that before the Reformation from popery, and from the apostolic age, to the present time, the sentiments of Baptists and the practice of baptism have had a continued chain of advocates, and public monuments of their existence in every century can be produced.
Mosheim, the Lutheran historian wrote:
The true origin of that sect which acquired the denomination of Anabaptists by their administering anew the rite of baptism to those who came over to their communion, and derived that of Mennonites form the famous man to whom they owe the greatest part of their present felicity, is hidden in the depths of antiquity, and is of consequence, extremely difficult to ascertain…It may be observed, in the first place, that the Mennonites are not entirely in an error when they boast of their descent from the Waldenses, Petrobrusians and other ancient sects, who are usually considered as witnesses to the truth, in times of general darkness and superstition. Before the rise of Luther and Calvin, there lay concealed, in almost all the countries of Europe, particularly in Bohemia, Moravia, Switzerlan and Germany, many persons who adhered tenaciously to the following doctrines, which the Waldenses, Wickliffites, and Hussites had maintained, some in a more disguised, and others in a more open and public manner, viz: That the kingdom of Christ, or the visible church which he established upon earth, was an assembly of the true and real saints, and ought, therefore, to be inaccessible to the wicked and unrighteous, and also exempt from all those institutions which human prudence suggests, to oppose the progress of iniquity or to correct and reform transgressors.
Even C.H. Spurgeon, whom the Reformed Baptist of our day revered and hold in high esteem said:
We believed that the Baptist are the original Christians. We did not commence our existence at the Reformation, we were reformers before Luther or Calvin were born: we never came from the church of Rome, for we were never in it, but we have an unbroken line up to the apostles themselves. We have always existed from the days of Christ, and our principles, sometimes veiled and forgotten, like a river which may travel underground for a little season, have always had honest and holy adherents…Long before your Protestants were known of, these horrible Anabaptists, as they were unjustly called, were protesting for the One Lord, One Faith, and One baptism…I am not ashamed of the denomination to which I belong, sprung as we are direct from the loins of Christ having never passed through the turbid streams of Romanism, and having an origin apart from all dissent or Protestantism because we have existed before all other sects.
I believe that I have proven historically that the kind of church Jesus started and promised perpetuity to was a Baptist church. All other denominations trace their origin back to a man rather than Christ. All other denominations bear many of the birth marks of their mother, the Roman Catholic Church. In the next chapter we will examine the doctrinal traits that separate Baptist churches from all other religious groups in order to determine which church is the one that Christ started, authorized, and promise perpetuity to.
