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A Concise History of the Ketocton Baptist Association (1808)
The manner of Conduct in administering the Ordinance of Baptism.
BAPTISM is considered, in this association, an ordinance of the New Testament, submitted to by the Lord Jesus, and enjoined on those whom He sent to preach the Gospel, to continue it to the end of the world; but as there is such a variety of sentiments, found in what is called the Christian world, it will be the more necessary to be particular in our statement here.
It is holden by this association, that believers exclusively have a right to baptism, and the mode by immersion is a conclusion drawn from the New Testament; because, when application was made for baptism, the person so applying, confessed their sins and were taught to believe in the Lord Jesus. When commission was given to the apostles, they were first to teach, and then baptize. It appears these first preachers well understood the mind of their Lord and Master -and therefore, those that received the word under their preaching, were baptized, both men and women.
It appears clearly, that when a request was made for to be baptized, that faith was required as a prerequisite and necessary qualification; and it is the language of holy writ, that without faith it is impossible to please God. Upon reading the New Testament and comparing its several parts, and, finding that those that were baptized were receivers of the word, were rejoicers, were confessors, penitent believers, the conclusion is, that believers' baptism is established on gospel premises, and whatever is opposed to it is an invention of men.
As to the mode, it is sufficiently clear that it was by immersion; because they, in order to comply with that duty, went where there was much water - went into the water, were baptized in the water, and came up out of the water; beside, according to the scriptures, a death, burial and resurrection is represented in a striking figure when a believer is immersed in baptism and raised up again; for thereby a death to sin and a resurrection to newness of life is represented, and the shadow and the substance ought always to bear a resemblance.
It is expected, that the person that applies for baptism, will come from a conviction on his mind, that it is an incumbent duty on believers, and that if they act in obedience to the injunction of Christ in His word, they ought not to omit the compliance with it.
It is required by the Baptists, that the person coming forward, should give satisfaction of their new birth and faith in the Lord Jesus -not the answering a few doctrinal questions, or head knowledge of externals that will be satisfactory, though that is valuable in its place; for it is beyond question, that a person possessing a good genius and retentive memory, may acquire a very extensive knowledge of the doctrines the scriptures inculcate, and speak in a refined manner fluently on them, and yet destitute of the grace of God, and in a state of nature. It is necessary, therefore, that as clear evidence as the case will admit, of an internal change of heart; for in this change the heart of stone is taken away and an heart of flesh is given, and that the candidate should give an account of the deepest sense of the corruption of his nature, the weighty burthen of guilt pressing his soul down, and for which the Almighty might cut him off by death and send him to utter destruction; that he is sensible his duties and performances are mixed with sin and imperfection; that he found himself unable by all his exertions and endeavors to extricate himself from that wretched state of guilt and condemnation; and that an Almighty must effect a deliverance, and give rest to his weary and heavy-ladened soul; that he could not come up to that perfection the law required, and that he stood in need of a better righteousness, a righteousness wrought out by the obedient life and rich atoning death of the Son of God; that his hope is that an application of the blood of Christ hath been made to his soul, purging his conscience from dead works, and the robe of the Saviour's righteousness put upon him, through which he expects to be justified and rendered acceptable before God, and that in the Lord alone he hath righteousness and strength; his confidence is in Almighty power to preserve him, meet, qualify and preserve him for an inheritance with the saints in light, and at last bring him to the fruition and enjoyment of that glory that is reserved for all the followers of the Lamb.
It is customary for the above relation to be given to the minister, the church being present, (if there be a church in the place,) though it is the preacher's province to teach and baptize, and of course the proper judge of the qualifications of the candidate; and frequently when ministers have been in remote places and distant from any constituted church they have separated from, and without the church, receive experience and baptized, on the strength of their commission, (baptism not being a church ordinance,) but is administered and complied with in order to church membership, and does not appear that any were admitted into the church of Christ, in primitive times, without this prerequisite; but as it is in common the intention of persons baptized to give themselves members of some gospel church, it appears more convenient, where there is a church, to bring both under one, and the person proposing to join, to give in his experience at the bar of the church; for in so doing, satisfaction is given to the minister that is to baptize him, and the church with whom he intends to join, and is likely to keep up a good understanding between the minister and his brethren. The candidate having given a satisfactory account of his faith in Christ, enquiry is made respecting the strictness of his morals, and if common report recommend his manner of life, he or she is considered a proper subject for baptism. The minister and such person or persons repair to the water, sometimes with singing an hymn or psalm. When come to the water the minister says something suitable on the occasion, followed with prayer. The minister then takes the subject by the hand and walks down into the water, where the whole body of the person is immersed in the name of the Father, and of the Son, and of the Holy Ghost. Upon coming up out of the water, another hymn is generally sung, after which those present are dismissed. Should enquiry be made, whether we do not make baptism essential to salvation, and that a person cannot be saved without it, the answer is ready -we do not; or a person must, according to our principles, be in state of salvation prior to baptism, and of course, were they to die, would be received into Heaven, though they were never baptized. It is surprising that an accusation of this sort should arise from certain quarters, or from some societies who call themselves Christian; and one would suppose that persons so apt to find fault and reflect on others, would blush when examining the principles of their own church, and hearing their ministers after sprinkling little children, thank God that such children were regenerate and born again by the mystical washing away of sin. When such children are grown capable of being taught, they are instructed and taught that they were made children of God and heirs of the kingdom of Heaven in their baptism. Others say and write, that they did not sin away the grace they received in infant baptism, until they were ten years old! This is in very strong terms allowing great things to be done by the external rite of baptism, which the Baptists entirely disown, and practice it as a duty enjoined by Christ, as a badge to distinguish His followers from the rest of the world, and do not view that their title to the heavenly inheritance is in any way secured to them by their compliance with this gospel ordinance, or any other external performance of theirs, salvation being procured by the obedience and death of Christ, revealed in the Gospel and applied by the Holy Spirit; and that which meet them for the kingdom of Heaven, is the internal sanctifying influence of the Holy Spirit of the living God.
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