The Testimony of Church Truth

Berean Baptist on September 16, 2019

“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,  (10)  But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:  (11)  Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.  (12)  For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.  (13)  Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.” (2 Timothy 1:9-13) 

            Often when speaking to visitors in our services and to perspective members, I like to tell them we are historical Baptists. In this day, it is common to find churches that march under no specific banner but are what we sometimes term “generic Christians.” This means they fit in well with just about any group, especially those that have abandoned the teaching of specific Bible doctrines that would define their theological bent.

            As historical Baptists, we observe the time-honored confessions of faith of our Baptist forefathers. However, we do not believe creeds and confessions are superior to the Bible, and we observe them only as they agree with true Biblical teachings. Three very important confessions of faith reflect the interpretation of scripture as held by Berean Baptist Church. These are the First London Baptist Confession of Faith of 1644, the Second London Baptist Confession of Faith of 1689, and the New Hampshire Confession of Faith of 1833. While we are not in agreement with them in every minute detail, these confessions largely represent the teachings of our church.

            If I were to pick one portion of scripture that contains many of our specific teachings, I would choose 2 Timothy 1:9-13. Here are found these important truths: (1) Salvation is not by human effort but only through the grace of God bestowed upon depraved, unworthy sinners (v 9). (2) The means of salvation and those who receive it were determined by God before the world began. This determination was not based upon the condition of any foreseen goodness in man including faith in the gospel but was based solely upon the grace of God and the good pleasure of His will (v. 9). (3) Salvation is in Christ and Him alone (v. 10). (4) Those that God has chosen are effectually called by the Holy Spirit in conjunction with the preaching of the gospel (vv. 9-11). (5) All those chosen, effectually called, and justified, are forever preserved in the faith so they can never fall away (v. 12). (6) Believers are not only preserved in the faith; they must also persevere in the faith (v. 13). Their continuance in the faith is evidence of their true conversion.

            These beliefs are expressed in the historical Baptist confessions of faith. We affirm these as important truths of scripture, and to deny these is not only denial of these historical statements of faith, but more importantly is denial of the Holy Scriptures. Because of 2 Timothy 1:9-13 and many other confirmations of the same truths spoken elsewhere in the Bible, we cannot be “generic Christians.” Paul, the apostle, encouraged Timothy to hold on to the sound truths he was taught (v. 13). These words are recorded and preserved for us that we might also receive the same encouragement as Timothy.

            We make no apologies for believing, preaching, and being identified with the same truths our Baptist forefathers taught. If Christ and the apostles taught these doctrines, we want them to be our doctrines too!

                                                                        Pastor V. Mark Smith

The Sunday Sabbath

Berean Baptist on May 20, 2019

There are many who believe the Old Testament law of the Sabbath was done away with in the anti-typical fulfillment of Christ’s death. However, this law was given immediately upon the completion of the creation which tells us God intended it as a perpetual law given to all nations to remind us of His power and sovereignty.

            Recently, I listened to a sermon by someone who offers a different opinion. He claimed the idea of a Christian sabbath is not very old but is mostly of English Puritan descent and was not believed by Christians other than the Puritans. One of his arguments said that Baptists are wrong, and we ought to reject the historic confessions of faith that teach Sunday is a sabbath that replaced the Old Testament seventh day sabbath. The argument goes that our most popular confessions do not use the term “Christian Sabbath.” It is true the New Hampshire Confession of 1833 to which we closely adhere in our own statement of faith does not use the term “Christian Sabbath” in the 15th article entitled The Observance of the First Day of the Week. However, the language is very clear a sabbath is meant by the exclusions and duties that are put upon the day. In addition, the last phrase says the day is to be used for “preparation for that rest that remains to the people of God.” This reference is to Hebrews 4:3-11 in which the author says in verse 9: “There remaineth therefore a rest to the people of God.” Rest in this verse is the Greek word sabbatismos which is derived from the word that means sabbath. The Second London Baptist Confession of 1689 in its article on the Sabbath begins, “The light of nature shows that there is a God…” This confession begins by connecting the sabbath to laws that are written on the human heart. It ends by using the word sabbath: “The sabbath is then kept holy unto the Lord.”

            The man who preached this message is a Southern Baptist who referred to the Southern Baptist Abstract of Principles which is their confession of faith. He noted the Abstract of Principles does not use the word sabbath. And yet the language in the Abstract uses the same concepts as are found in others that do. James Petigru Boyce, one of the founders of the Southern Baptist Convention asked in his catechism: “Why do Christians keep Sunday as the sabbath?” Answer: “Because it was on that day of the week that Christ rose from the dead.” Further: “What name is given to it on this account?” Answer: “The Lord’s Day.” Likewise, Spurgeon’s catechism emphasis the same point even more extensively in positively declaring the first day of the week is the Christian sabbath.

            It is interesting to note that the Reformers did not regard a Sunday sabbath. Luther, Calvin, Zwingli, Knox, Beza, and others argued against it. However, their opinions were fashioned against the background of the abuses of Roman Catholicism in making Sundays festival days, and of course to their Sacramentarian views of salvation regarding it. Their opinions prevailed over their churches for less than a century when the practice overwhelmingly returned to a Sunday sabbath. Calvin’s arguments notwithstanding that the change to a Sunday sabbath happened about A.D. 60 instead of upon Christ’s resurrection, proves to be only an argument, whereas the law written on the human heart continues to prevail.

            It is therefore disingenuous to assert the Sunday sabbath is a fairly recent invention. It appears the Sunday sabbath did not prevail as practice among Bible believing Christians for only a short interval in the late 16th century. It only seems to hold sway today among those who are bent on returning to the enlightenment of the Reformation, which in most cases is good except when it is not.

                                                                        Pastor V. Mark Smith

The Testimony of Church Truth

Berean Baptist on January 21, 2019

“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,  (10)  But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:  (11)  Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.  (12)  For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.  (13)  Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.” (2 Timothy 1:9-13) 

 

Often when speaking to visitors in our services and to perspective members, I like to tell them we are historical Baptists. In this day, it is common to find churches that march under no specific banner but are what we sometimes term “generic Christians.” This means they fit in well with just about any group, especially those that have abandoned the teaching of specific Bible doctrines that would define their theological bent.

As historical Baptists, we observe the time-honored confessions of faith that our Baptist forefathers stood for. However, we do not believe creeds and confessions are superior to the Bible, and we observe them only as they agree with true Biblical teachings. Three very important confessions of faith reflect the interpretation of scripture as held by Berean Baptist Church. These are the First London Baptist Confession of Faith of 1644, the Second London Baptist Confession of Faith of 1689, and the New Hampshire Confession of Faith of 1833. While we are not in agreement with them every minute detail, these confessions largely represent the teachings of our church.

If I were to pick one portion of scripture that contains many of our specific teachings, I would choose 2 Timothy 1:9-13. Here are found these important truths: (1) Salvation is not by human effort but only through the grace of God bestowed upon depraved, unworthy sinners (v 9). (2) The means of salvation and those who receive it were determined by God before the world began. This determination was not based upon the condition of any foreseen goodness in man including faith in the gospel but was based solely upon the grace of God and the good pleasure of His will (v. 9). (3) Salvation is in Christ and Him alone (v. 10). (4) Those that God has chosen are effectually called by the Holy Spirit in conjunction with the preaching of the gospel (vv. 9-11). (5) All those chosen, effectually called, and justified, are forever preserved in the faith so they can never fall away (v. 12). (6) Believers are not only preserved in the faith, they must also persevere in the faith (v. 13). Their continuance in the faith is evidence of their true conversion.

These beliefs are expressed in the historical Baptist confessions of faith. We affirm these as important truths of scripture, and to deny these is not only denial of these historical statements of faith, but more importantly is denial of the Holy Scriptures. Because of 2 Timothy 1:9-13 and many other confirmations of the same truths spoken elsewhere in the Bible, we cannot be “generic Christians.” Paul, the apostle, encouraged Timothy to hold on to the sound truths he was taught (v. 13). These words are recorded and preserved for us that we might also receive the same encouragement as Timothy.

We make no apologies for believing, preaching, and being identified with the same truths our Baptist forefathers taught. If Christ and the apostles taught these doctrines, we want them to be our doctrines too!

 

Pastor V. Mark Smith

The Sunday Sabbath

Berean Baptist on October 22, 2018

In these past weeks, I have enjoyed the opportunity to study the fourth commandment which teaches us to remember to keep the Lord’s Day holy. There are many who believe this Old Testament law was done away with in the fulfillment of Christ’s death which is the antitype of many Old Testament practices. However, this law was given immediately upon the completion of the creation which tells us God intended it as a perpetual law that is given to all nations to remind us of His power and sovereignty.

Recently, I listed to a sermon by someone who holds a different opinion. He claimed the idea of a Christian sabbath is not very old but is mostly of English Puritan descent and was not believed by Christians other than the Puritans. One of his arguments said that Baptists are wrong, and we ought to reject the historic confessions of faith that teach Sunday is a sabbath that replaced the Old Testament seventh day sabbath. The argument goes that our most popular confessions do not use the term “Christian Sabbath.” It is true the New Hampshire Confession of 1833 to which we closely adhere in our own statement of faith does not use the term “Christian Sabbath” in the 15th article entitled The Observance of the First Day of the Week. However, the language is very clear this is meant by the exclusions and duties that are put upon the day. In addition, the last phrase says the day is to be used for “preparation for that rest that remains to the people of God.” This reference is to Hebrews 4:3-11 in which the author says in verse 9: “There remaineth therefore a rest to the people of God.” Rest in this verse is the Greek word sabbatismos which is derived from the word that means sabbath. The Second London Baptist Confession of 1689 in its article on the Sabbath begins, “The light of nature shows that there is a God…” This confession begins by connecting the sabbath to laws that are written on the human heart. It ends by using the word sabbath: “The sabbath is then kept holy unto the Lord.”

The man who preached this message is a Southern Baptist who referred to the Southern Baptist Abstract of Principles which is their confession of faith. He noted the Abstract of Principles does not use the word sabbath. And yet the language in the Abstract uses the same concepts as are found in others that do. James Petigru Boyce, one of the founders of the Southern Baptist Convention asked in his catechism: “Why do Christians keep Sunday as the sabbath?” Answer: “Because it was on that day of the week that Christ rose from the dead.” Further: “What name is given to it on this account?” Answer: “The Lord’s Day.” Likewise, Spurgeon’s catechism emphasis the same point even more extensively in positively declaring the first day of the week is the Christian sabbath.

It is interesting to note that the Reformers did not regard a Sunday sabbath. Luther, Calvin, Zwingli, Knox, Beza, and others argued against it. However, their opinions were fashioned against the background of the abuses of Roman Catholicism in making Sundays festival days, and of course to their sacramentarian views of salvation regarding it. Their opinions prevailed over their churches for less than a century when the practice overwhelmingly returned to a Sunday sabbath. Calvin’s arguments notwithstanding that the change to a Sunday sabbath happened about A.D. 60 instead of upon Christ’s resurrection, proves to be only an argument, whereas the law written on the human heart continues to prevail.

It is therefore disingenuous to assert the Sunday sabbath is a recent invention. It appears the Sunday sabbath did not prevail as practice among Bible believing Christians for only a short interval in the late 16th century. It only seems to hold sway today among those who are bent on returning to the enlightenment of the Reformation, which in most cases is good except when it is not.

 

                                                                        Pastor V. Mark Smith