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Neil Jackson was called to serve as senior pastor at Andover Baptist Church in 2018, after serving as the assistant pastor since 2010. A native of Indiana, he holds a B.S. in Chemistry from Union University and a M.Div. from The Southern Baptist Theological Seminary. Neil is married, and he and his wife have four young children. In his spare time, Neil enjoys reading about history, working outside, and hiking with his family.
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One of the most precious promises found in Scripture regarding the Church is in Matthew 16:18, “the gates of hell shall not prevail against” Christ’s people. The Lord has promised that his Church will always stand. Satan and the world can never finally conquer the Church. Victory has been won on the cross. And so the Church marches forward awaiting the return of her Lord Jesus Christ.
The promise to the Church is not without qualification. Christ’s Church is made up of local outposts of the kingdom of heaven, and these churches sometimes stumble and even fall. If such a church falls far enough, the head of the Church has promised, “I will come to you and remove your lampstand from its place, unless you repent” (Rev. 2:5). The Lord’s words apply not only to individual congregations but even to collections of churches called denominations. The victory promised to the Church is sure, but the victory of individual churches is one of struggle, reformation, retreats, advances, and sometimes defeats and destruction.
Christ's promise of victory to the Church and the threat of Christ to remove a lampstand requires that the Church exist in two forms—the heavenly and perfected Church and the earthly and imperfect church. Both the perfected Church and the earthly outposts share in a common profession—“the faith that was once for all delivered to the saints” (Jude 3).
The faith is an act of trust in a body of doctrine called “the faith.” Faith has an object in Christ Jesus our Lord as described in the Bible. Having the faith unites the believer to Christ and “to the church of the firstborn, whose names are written in heaven” (Heb. 12:23, NIV). Men and women of the faith are united to Abel, Enoch, Noah, Abraham, Isaac, Jacob, Moses, Gideon, Barak, Samson, Jepthah, David, Samuel, Peter, John, James, and Paul, but most of all to the Lord Jesus Christ the Son of David and the Son of God.
The true Church on earth is then a body of believers gathered in local congregations which hold to “the faith that was once for all delivered to the saints.”
The deposit of the “faith” is found in the Bible alone. Yet one of the difficulties that face all churches is that confused Christians may misunderstand the Bible and the enemies of Christ often twist the Scriptures for their own purposes. Peter warns us that such twisting and confounding can lead to destruction (2 Pet. 3:16).
The early church battled the challenge of Scripture twisting and the danger of confusing the gospel by the writing of creeds or doctrinal statements. At first such creeds and formulas tended to focus on gospel issues like the incarnation of Christ, the Trinity, and things of this nature. But as the Church expanded and consolidated, a practice arose of making the tradition of the earthly church dogma. Such doctrinal development was safe and wholesome as long as the doctrine and practice of the church could be found and defended within the Bible. In general the early church returned to the fount of the Scriptures as it defined itself over and against those who would twist and confuse Scripture to their own destruction. But there were exceptions.
For instance, when pressed, Augustine (354-430) defended the doctrine of infant baptism as part of “the faith” without Scripture. Instead, he declared the current practice of the church “the faith” with statements like this, “What the whole church holds and has always retained, although it has not been decreed by any council, that it is just and proper for us to believe, as if it had been delivered and handed down by apostolic authority” (Ursinus, The Commentary, 369).
Augustine’s misstep on infant baptism became the habit of mind of the Western Church. And the process of dogmatizing current practice accelerated under the likes of Peter Lombard (1100-1160) and others. The institutional faith became a wax nose of indulgences, human merit, and outright idolatry. By the time Martin Luther (1483-1546) had his crisis of faith, European Christianity was a cesspit of immorality and spiritual darkness. Glimmers of reform and godliness were often crushed or marginalized.
The Reformation
Luther was an Augustinian monk. And through his study of Scripture and the church fathers, he discovered that the salvation offered by the contemporary church was not the salvation offered in Scriptures or taught by the likes of Augustine. And so he wrote, preached, and agitated for the reformation of the church around the Scriptures alone. The true Church heard the message and formed congregations that clung to “the faith once and for all handled down to the saints.”
The Christians that were called out of the church of Rome faced a daunting task. They were required to sift through a millennium of developed doctrine and compare it to the light of Scriptures. But they were also hounded by new heresies and new pressures as they attempted to organize themselves around the Bible alone. Recognizing their own propensity towards error and sin by studying the past and God’s Word, their motto became semper reformati—always reforming.
The different denominations that we have today arrived at somewhat different conclusions about what practices were biblical or indifferent. All godly Protestants agree that salvation is by faith alone; yet, the Episcopalians retained the historical hierarchy of bishops, but dropped the pope and cardinals. The Presbyterians moved away from the hierarchy. The Congregationalists rejected a national presbytery and moved to a congregational polity, but retained infant baptism. From the English Congregationalists sprang the Baptists who embraced congregationalism and believers' baptism.
The Baptists
The first English speaking Baptists came to baptistic convictions while in Holland. They were influenced by the continental Anabaptists' believers' baptism by pouring, their understanding of free will, and the possibility of falling away from Christ, but they rejected the Anabaptists' first-sight reading of the Sermon on the Mount and the attendant pacifism and cultural separatism. On their return to England they established the first Baptist church in England in 1611/12 and developed into the General Baptist denomination.
Further theological development among the emerging Congregationalists and the Baptists lead to Particular Baptist congregations in the 1630s. These congregations believed in the eternal security of the believer and were the first to formulate immersion as the mode of baptism. The Particular Baptist tradition gave rise to such luminaries as John Bunyan (1628-1688), John Gill (1697-1771), William Carey (1761-1834 ), and Charles Spurgeon (1834-1892).
In the United States Baptist churches were scattered throughout the colonies from the mid-1600s. However, in the First Great Awakening there was a surge of Congregationalists who came to baptistic convictions. These “New Lights” refreshed and reinvigorated the Baptists just prior to the Revolutionary War under the leadership of men like Isaac Backus (1724-1806). The Particular Baptists organized themselves into the Triennial Convention for the purposes of missions, propelling Baptists to the forefront of church planting and evangelism on the Western frontier and in foreign missions. At the same time there was a steady stream of German, Swedish, and Danish Baptists founding congregations and associations.
As the United States approached the Civil War, the Triennial Convention was split over the issue of slavery in 1845. One group became the Southern Baptist Convention (SBC) and the other the American Baptist Missionary Union. The end of the Civil War did not reunite the two denominations, but instead furthered the divide between the SBC and what became the American Baptist Convention.
The Modernist Crisis
All denominations in the United States were riven by what is sometimes called the modernist crisis. Essentially, a group of European theologians like Schleiermacher (1768-1834) developed a theological system which held to traditional vocabulary but rejected “the faith.” The Bible became more or less true, and precious truths like the incarnation, virgin birth, and vicarious atonement were cast aside. Overtime this new theology or “liberalism” trickled into American churches. By the early 1900s, the trickle became a torrent, and Protestants were again forced to reform their churches.
Those who held to the “faith once handed down to the saints” within the American Baptist Convention fought long and hard for reform. But by the 1930’s it became clear to some leaders that internal reform was unlikely and so a group separated and became the General Association of Regular Baptist Churches in 1933 (GARBC). While this group originally clung to the traditional teaching of Baptists, they soon added to their doctrinal distinctions a newly developed understanding of the end times called Dispensationalism.
October 26, 1948
“A group of people who were discouraged with conditions existing in the First Baptist Church of Brooklyn, [Maryland,] met for prayer in the home of Mr. and Mrs. Alford Miller, Sr. 4010 Sixth St. A glorious time of fellowship was enjoyed, and some of the people present decided that they would not go back to First Baptist for Sunday Services, but would meet in the home of Mr. Miller. Others, who held places of service, went back for Sunday Services, and then told the Pastor, Rev. E. C. Dean, they were severing their relationship with the First Baptist Church from that date forward, said date being October 31, 1948."
“Later, (exact date not remembered) a group of twenty-two (22) people, stood in circle and joined hands determined with God’s help, to start a ‘Fundamental, Bible teaching’ testimony in Brooklyn.”
So begins the official record of what is now Andover Baptist Church of Linthicum, Maryland. Andover was originally a split from First Baptist Church of Brooklyn which was and is a part of the Southern Baptist Convention. The testimony of the founders varies to a degree on the exact causes of the split, but it appears that doctrine, personality, and cultural differences between the more established Baltimoreans and newer immigrants from West Virginia and Tennessee all played a role.
The church was incorporated on November 23, 1949 as The Independent Baptist Church of Brooklyn, Maryland. The four “sober and discrete men” who served as the first trustees were Conner E. Manley, William L. Houghton, Sr., LaMar G. Miller, and Ned Wolfe. The first minister was Lloyd Morris who served from November 1949 to September 1952. The articles of incorporation required that the church “shall be affiliated with and subject to the constitution and by-laws of the General Association of Regular Baptist Churches, North.”
Prior to incorporation the little group struggled through business meetings considering names; Friendship Baptist Tabernacle and Bible Baptist Tabernacle were entertained, and then they settled on Baptist Tabernacle of Brooklyn. They voted for chairs and to give 10% of their budget to missions. The flock also voted on making “a long distance” telephone call to the Reverend Reese of Ohio of the Fellowship of Baptists for Home Missions about finding a pastor to serve the congregation.
By December of 29, of 1948, a “Rev. Johnson from Indianapolis, Indiana” was contacted and served the congregation until the end of March 24, 1949. The Reverend Reese then suggested Pastor Lloyd Morris as the pastor.
The minutes show that during this first year the little flock struggled to identify itself. There are explanations as to what the GARBC is and does. On May 4, 1949 the congregation briefly considered aligning themselves with the Mennonite Brethren in Christ, but the “Group decided to remain in Baptist work.”
By May 11, Pastor Morris begins to appear and slowly helped the church identify themselves and organize through the purchase of property, incorporation, and fundraising. Morris’ original support from the group was $50 a month. By God’s grace the owner of three corner lots donated the land to the church after Morris suggested he donate a parsonage.
Without explanation or much fanfare the Rev. Morris resigned in September of 1952. In the next four years the church would have three pastors, Charles Miles (1952-1954), George V. Cosby (1955-1956), and then the Reverend Howard Stoughton who served from November 1956 to his death on June 25, 1983.
Pastor Stoughton provided the church with 27 years of faithful service. His daughter Gayle King is still supported by the church as a missionary to the Ivory Coast. Like the church he came from a Southern Baptist tradition, but he carefully integrated the church into the local GARBC association and expanded the work through evangelism and missions. His warmth, humor, godliness, and careful handling of God’s word are still remembered. When he passed away the church was full and the work booming. But the neighborhood around Townsend Avenue Baptist had begun to decline. What had once been a blue-collar community was steadily becoming a neighborhood sprinkled with drug dealers and prostitutes.
After Pastor Stoughton passed on to be with the Lord, Pastor Derwin G. Hauser served the church from early 1984 to December 1989. Hauser understood his role as helping Townsend Avenue Baptist Church transition from the long service of Pastor Stoughton to a new permanent pastor.
Scott Neiswender became the pastor in August of 1990 and served until his resignation in November 2000. During his tenure Townsend attempted to respond to the changes in the neighborhood and to formulate the best form of worship and outreach possible to serve the local community and the existing congregation. Sadly, the congregation was wracked by disagreements on issues of styles of music and direction.
Pastor Brent Brewer became the new pastor in early 2001 and served until May of 2007. He led the congregation to remove themselves from the GARBC. The congregation then briefly considered merging with another church near Annapolis. When the merger fell through they purchased land in Linthicum in May of 2005. The Townsend Avenue property was sold at the end of 2005. The congregation rented the 7th Day Adventist building on Andover Road in Linthicum and changed their name to Andover Baptist Church. Andover met in the Adventist’s building until the completion of the current building in the summer of 2011.
In 2006, Pastor Brewer led the congregation to change its doctrinal statement to the 1833 New Hampshire Confession of Faith and to change the constitution of the church to include multiple elders and deacons. He and the newly chosen elder candidate then began searching for a replacement pastor in late 2006 and early 2007. Brewer resigned after beginning the search and stepped down in May of 2007.
Pastor Shane Walker came to Andover Baptist in June of 2007. He is a graduate of The Southern Baptist Theological Seminary in Louisville, Kentucky. Prior to becoming a pastor he was an editor of a theological journal and worked in Congress as a Legislative Assistant.
“Jesus Christ is the same yesterday and today and forever” (Heb.13:8). The faith once handed down to the saints remains the same, because Jesus is the same. Disbelief remains fundamentally the same as well. The enemies of Christ and his church—the world, the flesh, and the devil—are clever but not creative. And so the modern church must respond to the “newest” version of infidelity in much the same manner as the Church always has. The gospel remains the same, but the richness of individual Christians and churches’ understanding of both the gospel and the Bible can ebb and flow.
Andover Baptist Church is committed to God’s Word and we are committed to fighting the world, the flesh, and the devil through the proclamation of the gospel and worship. We are taught that our father Abraham “grew strong in his faith as he gave glory to God” (Rom. 4:20), and so we come together to worship God so that we might face our enemies and love our Lord.
We strive in charity to understand both the victories and defeats of our Christian brothers and sisters in the past, so that we might be “prepared to make a defense to anyone who asks [us] for a reason for the hope that is in [us]” (1 Peter 3:15). It is our desire to recognize and celebrate the work of the Holy Spirit in the past and present among all those who cling to the same gospel that we do.
It is our hope that when the Son of Man returns, he will find faith at Andover Baptist Church (Luke 18:8). While Christ tarries, we are committed by God’s grace to evangelizing the lost, maintaining the ordinances of the Lord’s Supper and baptism, worshiping our Lord in conformity to his word, and encouraging each other to greater and greater conformity to the image of Christ.
July 8, 2012
Our Lord Jesus Christ has commanded two ordinances for His church, baptism and the Lord’s Supper. As a church, “we believe that Christian Baptism is the immersion in water of a believer, into the name of the Father, the Son, and the Holy Ghost; to show forth in a solemn and beautiful emblem, our faith in the crucified, buried, and risen Savior, with its effect in our death to sin and resurrection to a new life; that it is prerequisite to the privileges of a Church relation” (Andover Baptist Statement of Faith). The Scriptures teach that baptism is a symbol of new life in Christ: “Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom. 6:3-4).
We, the elders of Andover Baptist Church, believe, then, that we must be very cautious in the exercise of this ordinance, especially in the case of children. We fully acknowledge that the Scriptures do not set an age at which a person may or may not be baptized. While we understand that the Gospel call to faith and repentance goes forth to all without distinction, that the followers of Jesus are commanded to be baptized, and that Christ Himself rebuked His disciples for hindering the little children from coming to Him, we also understand that a lack of care in the administration of this ordinance has the potential not only to cause confusion in the lives of those who are baptized but also to damage the witness of the church before the world. This means that the baptism of children is a matter of Christian wisdom.
We are encouraged and rejoice when children place their faith in Christ, but we believe that it is wise to be slow and thoughtful before proceeding with baptism. Our main reason for this is because of our desire to baptize only those who give a credible profession of their faith in Christ. The credibility of a child’s profession can be difficult to discern, especially for children from Christian families. We have seen in others or even in ourselves the confusion that being baptized as a young child can bring later on in life as Christians look back and wonder if they had truly understood the Gospel and been born again when they were baptized. Many of those whom we interview for church membership who were baptized as children look back and question the validity of their baptism because they are unsure if they were believers at that time.
While we do not set an age limit below which we will not baptize, broadly speaking, we encourage both parents and children to be patient and to wait for the fruit of the Spirit to become more and more clear in those who have professed faith. As children show greater maturity leading to godly independence, we become more and more open to discussing the issue of baptism with children who profess faith. Since baptism entails the serious responsibilities of church membership, including prayer and faithfulness to the church covenant, those desiring baptism must count the cost (Luke 14:26-33) and should be preparing themselves for these responsibilities. The church covenant requires all members to be mature enough to “exercise an affectionate care and watchfulness” among the other church members, to “faithfully admonish and entreat” their fellow members, and to accept admonishment and entreaty to a degree independently of their parents.
At the same time, we do not want to discourage anyone from legitimately obeying the command to be baptized. We recognize that ultimately these matters must be handled on a case by case basis. Children who profess faith and desire to be baptized are encouraged to speak to the elders about their profession of faith and their desire to make that profession public. Also, the elders will gladly discuss any questions that children or their parents may have.
In accordance with our understanding of the Lord’s Supper as a church ordinance, we believe that baptism should precede one’s participation in Communion. Baptism is the ordinance that is associated with joining the church, as it marks out those who outwardly identify themselves with Christ. Communion is the ordinance given to those who have identified themselves with Christ, as they proclaim the Lord’s death and their union with Him as they await His return. One of the great responsibilities required of those who participate in Communion is that they examine themselves (1 Cor. 11:28). We understand the desire on the part of children to participate in Communion, but we ask that they abstain until they have joined the church as a baptized member.
Since baptism and Communion are ordinances of Christ administered by the church, children with a sincere desire to obey Christ should recognize that they are not being disobedient to Christ if the elders of the church are cautious in the administration of baptism. In keeping with their authority in the church, the elders bear responsibility in this matter. To the best of our ability, we keep watch over souls as men who must give an account to God. Though we do this imperfectly, this statement on the baptism, church membership, and Communion of children is our humble attempt to faithfully shepherd the flock of Christ in this regard.
Andover Baptist seeks to glorify God and love our neighbor by supporting missions both at home and abroad.
| Missionary | Location | Board |
|---|---|---|
| George and Arlene Blood | Retired | BMM |
| Baltimore Rescue Mission | Baltimore | |
| J. and J. | North Africa | IMB |
| Fred Henzler | Georgia, USA | BCP |
| Ray and Carol Ingraham | Retired | EBM |
| Steve and Gayle King | Ivory Coast | BMM |
| Dale and Karen Marshfield | International | TriM |
| Jim and Jan Ruff | USA | ABWE |
| Ron and Kathleen Weber | Brazil | ABWE |
| George and Maxine Wells | Retired | BMM |
| David and Annalisa Wilson blog | England | ABWE |
| Frontline Missions International | International |
Our Declaration of Faith has been extracted from The New Hampshire Confession of Faith and modified as indicated by print in italic.
Of the Scriptures
We believe that the Holy Bible, composed of sixty-six books, (39 in the Old Testament and 27 in the New Testament), as originally written is verbally and plenarily inspired by God and is a perfect treasure of heavenly instruction (1); that it has God for its author, salvation for its end (2), and truth without any mixture of error for its matter (3); that it reveals the principles by which God will judge us (4); and therefore is, and shall remain to the end of the world, the true center of Christian union (5), and the supreme standard by which all human conduct, creeds, and opinions should be tried (6).
Of the True God
We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, the Maker and Supreme Ruler of Heaven and earth (7); inexpressibly glorious in holiness (8), and worthy of all possible honor, confidence, and love (9); that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost (10); equal in every divine perfection (11), and executing distinct and harmonious offices in the great work of redemption (12).
Of The Creation
We believe that God created the heavens and the earth, including all life, “each after its own kind,” by direct act and not by the process of evolution (13).
Of the Fall of Man
We believe that man was created in holiness, under the law of his Maker (14); but by voluntary transgression fell from that holy and happy state (15); in consequence of which all mankind are now sinners (16), not by constraint, but choice (17); 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 (18), without defense or excuse (19).
Of the Way of Salvation
We believe that the salvation of sinners is wholly of grace (20), through the mediatorial offices of the Son of God (21); who by the appointment of the Father, freely took upon him our nature, yet without sin (22); honored the divine law by his personal obedience (23), and by his death made a full atonement for our sins (24); that having risen from the dead, he is now enthroned in heaven (25); and uniting 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 Savior (26).
Of Justification
We believe that the great gospel blessing which Christ (27) secures to such as believe in him is Justification (28); that Justification includes the pardon of sin (29), and the promise of eternal life on principles of righteousness (30); 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 (31); by virtue of which faith his perfect righteousness is freely imputed to us of God (32); that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity (33).
Of the Freeness of Salvation
We believe that the blessings of salvation are made free to all by the gospel (34); that it is the immediate duty of all to accept them by a cordial, penitent, and obedient faith (35); and that nothing prevents the salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the gospel (36); which rejection involves him in an aggravated condemnation (37).
Of Grace in Regeneration
We believe that, in order to be saved, sinners must be regenerated, or born again (38); that regeneration consists in giving a holy disposition to the mind (39); that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth (40), so as to secure our voluntary obedience to the gospel (41); and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life (42).
Of Repentance and Faith
We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls by the regenerating Spirit of God (43); whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ (44), we turn to God with unfeigned contrition, confession, and supplication for mercy (45); at the same 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 (46).
Of God's Purpose of Grace
We believe that God, in time, graciously regenerates, sanctifies and saves those, and only those, sinners whom He, in eternity past, purposed in Election to save (47) ; that being perfectly consistent with the free agency of man, He orders all the means in connection with the end (48); that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy, and unchangeable (49); that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy (50); that it encourages the use of means in the highest degree (51); that it may be ascertained by its effects in all who truly believe the gospel (52); that it is the foundation of Christian assurance (53); and that making our calling and election sure demands and deserves the utmost diligence (54).
Of Sanctification
We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness (55); that it is a progressive work (56); that it is begun in regeneration (57); 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 (58).
Of the Perseverance of Saints
We believe that such only are real believers as endure unto the end (59); that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors (60); that a special Providence watches over their welfare (61); and they are kept by the power of God through faith unto salvation (62).
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 (63); that it is holy, just, and good (64); and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts arises entirely from their love of sin (65); to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the means of grace connected with the establishment of the visible Church (66).
Of a Gospel Church
We believe that the Lord Jesus Christ is the head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner. (67). We believe that a visible New Testament Church is a congregation of baptized believers (68), associated by covenant in the faith and fellowship of the gospel (69); observing the ordinances of Christ (70); governed by his laws (71), and exercising the gifts, rights, and privileges invested in them by his Word (72). To each of these churches, according to his mind declared in his Word, he has given all that power and authority, which is any way needful for their carrying on that order in worship and discipline, which he has instituted for them to observe; with commands and rules for the due and right exerting and executing of that power. The Church's only scriptural officers are Elders (Bishops, Pastors), and Deacons (73), whose qualifications, claims, and duties are defined in the Epistles of Timothy and Titus.
Of Baptism and the Lord's Supper
We believe that Christian Baptism is the immersion in water of a believer (74), into the name of the Father, the Son, and the Holy Ghost (75); to show forth, in a solemn and beautiful emblem, our faith in the crucified, buried, and risen Savior, with its effect in our death to sin and resurrection to a new life (76); that it is prerequisite to the privileges of a Church relation.
We believe that the Lord's Supper (77) is the sacred use of bread and fruit of the vine, and commemorates together the dying love of Christ (78); preceded always by solemn self- examination (79). While this is a most holy ordinance, the bread and the cup of the Supper are, and remain, only symbols of the broken body and shed blood of our Lord Jesus Christ.
Of the Christian Sabbath
We believe that the first day of the week is the Lord's Day, or Christian Sabbath (80); and is to be kept sacred to religious purposes (81), by abstaining from all secular labor (except for duties of necessity and mercy) and distracting recreations (82); by the devout observance of all the means of grace, both private (83) and public (84); and by preparation for that rest that remains for the people of God (85).
Of Civil Government
We believe that civil government is of divine appointment, for the interests and good order of human society (86); and that magistrates are to be prayed for, conscientiously honored and obeyed (87); except only in things opposed to the will of our Lord Jesus Christ (88) who is the only Lord of the conscience, and the Prince of the kings of the earth (89).
Of Marriage
We believe marriage is to be between one man and one woman; neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time (90).
Of the Righteous and the Wicked
We believe that there is a radical and essential difference between the righteous and the wicked (91); 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 (92); while all such as continue in impenitence and unbelief are in his sight wicked, and under the curse (93); and this distinction holds among men both in and after death (94).
Of the World to Come
We believe that the end of the world is approaching (95); that at the last day Christ will descend from heaven (96), and raise the dead from the grave to final retribution (97); that a solemn separation will then take place (98); that the wicked will be adjudged to endless punishment, and the righteous to endless joy (99); and that this judgment will fix forever the final state of men in heaven or hell, on principles of righteousness (100).
References:
1. 2 Tim. 3:16-17; 2 Pet. 1:21; 1 Sam. 23:2; Acts 1:16; 3:21; John 10:35; Luke 16:29-31; Psa. 119:11; Rom. 3:1-2
2. 2 Tim. 3:15; 1 Pet. 1:10-12; Acts 11:14; Rom. 1:16; Mark 16:16; John 5:38-39
3. Prov. 30:5-6; John 17:17; Rev. 22:18-19; Rom. 3:4
4. Rom. 2:12; John 12:47-48; 1 Cor. 4:3-4; Luke 10:10-16; 12:47-48
5. Phil. 3:16; Eph. 4:3-6; Phil. 2:1-2; 1 Cor. 1:10; 1 Pet. 4:11
6. 1 John 4:1; Isa. 8:20; 1 Thess. 5:21; 2 Cor. 8:5; Acts 17:11; 1 John 4:6; Jude 3:5; Eph. 6:17; Psa. 119:59-60; Phil. 1:9-11
7. John 4:24; Psa. 147:5; 83:18; Heb. 3:4; Rom. 1:20; Jer. 10:10
8. Exod. 15:11; Isa. 6:3; 1 Pet. 1:15-16; Rev. 4:6-8
9. Mark 12:30; Rev. 4:11; Matt. 10:37; Jer. 2:12-13
10. Matt. 28:19; John 15:26; 1 Cor. 12:4-6; 1 John 5:7
11. John 10:30; 5:17; 14:23; 17:5, 10; Acts 5:3-4; 1 Cor. 2:10-11; Phil. 2:5-6
12. Eph. 2:18; 2 Cor. 13:14; Rev. 1:4-5
13. Gen 1; Gen 2; Ex; 20:11; Jn 1:3; Col 1:16-17
14. Gen. 1:27, 31; Eccl. 7:29; Acts 16:26; Gen. 2:16
16. Rom. 5:19; John 3:6; Psa. 51:5; Rom. 5:15-19; 8:7
17. Isa. 53:6; Gen. 6:12; Rom. 3:9-18
18. Eph. 2:1-3; Rom. 1:18, 32; 2:1-16; Gal. 3:10; Matt. 20:15
19. Ezek. 18:19-20; Rom. 1:20; 3:19; Gal. 3:22
20. Eph. 2:5; Matt. 18:11; 1 John 4:10; 1 Cor. 3:5-7; Acts 15:11
21. John 3:16; 1:1-14; Heb. 4:14; 12:24
22. Phil. 2:6-7; Heb. 2:9, 14; 2 Cor. 5:21
23. Isa. 42:21; Phil. 2:8; Gal. 4:4-5; Rom. 3:21
24. Isa. 53:4-5; Matt. 20:28; Rom. 4:25; 3:21-26; 1 John 4:10; 2:2; 1 Cor. 15:1-3; Heb. 9:13-15
25. Heb. 1:8, 3; 8:1; Col. 3:1-4
26. Heb. 7:25; Col. 2:9; Heb. 2:18; 7:26; Psa. 89:19; Psa. 14
28. Acts 13:39; Isa. 3:11-12; Rom. 8:1
29. Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43
30. Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21
31. Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9
32. Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12
33. Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8
34. Isa. 55:1; Rev. 22:17; Luke 14:17
35. Rom. 16:26; Mark 1:15; Rom. 1:15-17
36. John 5:40; Matt. 23:37; Rom. 9:32; Prov. 1:24; Acts 13:46
37. John 3:19; Matt. 11:20; Luke 19:27; 2 Thess. 1:8
38. John 3:3, 6-7; 1 Cor. 1:14; Rev. 8:7-9; 21:27
39. 2 Cor. 5:17; Ezek. 36:26; Deut. 30:6; Rom. 2:28-29; 5:5; 1 John 4:7
40. John 3:8; 1:13; James 1:16-18; 1 Cor. 1:30; Phil. 2:13
41. 1 Pet. 1:22-25; 1 John 5:1; Eph. 4:20-24; Col. 3:9-11
42. Eph. 5:9; Rom. 8:9; Gal. 5:16-23; Eph. 3:14-21; Matt. 3:8-10; 7:20; 1 John 5:4, 18
43. Mark 1:15; Acts 11:18; Eph. 2:8; 1 John 5:1
44. John 16:8; Acts 2:37-38; 16:30-31
45. Luke 18:13; 15:18-21; James 4:7-10; 2 Cor. 7:11; Rom. 10:12-13; Psa. 51
46. Rom. 10:9-11; Acts 3:22-23: Heb. 4:14; Psa. 2:6; Heb. 1:8; 8:25; 2 Tim. 1:12
47. 2 Tim. 1:8-9; Eph. 1:3-14; 1 Pet. 1:1-2; Rom. 11:5-6; John 15:15; 1 John 4:19
48. 2 Thess. 2:13-14; Acts 13:48; John 10:16; Matt. 20:16; Acts 15:14
49. Exod. 33:18-19; Matt. 20:15; Eph. 1:11; Rom. 9:23-24: Jer. 31:3; Rom. 11:28-29; James 1:17-18; 2 Tim. 1:9; Rom. 11:32-36
50. 1 Cor. 4:7; 1:26-31; Rom. 3:27; 4:16; Col. 3:12; 1 Cor. 3:5-7; 15:10; 1 Pet. 5:10; Acts 1:24; 1 Thess. 2:13; 1 Pet. 2:9; Luke 18:7; John 15:16; Eph. 1:16; 1 Thess. 2:12
51. 2 Tim. 2:10; 1 Cor. 9:22; Rom. 8:28-30; John 6:37-40; 2 Pet. 1:10
53. Rom. 8:28-30; Isa. 42:16; Rom. 11:29
54. 2 Pet. 1:10-11; Phil. 3:12; Heb. 6:11
55. 1 Thess. 4:3; 5:23; 2 Cor. 7:1; 13:9; Eph. 1:4
56. Prov. 4:18; 2 Cor. 3:18; Heb. 6:1; 2 Pet. 1:5-8; Phil. 3:12-16
57. John 2:29; Rom. 8:5; John 3:6; Phil. 1:9-11; Eph. 1:13-14
58. Phil. 2:12-13; Eph. 4:11-12; 1 Pet. 2:2; 2 Pet. 3:18; 2 Cor. 13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18; 4:30
59. John 8:31; 1 John 2:27-28; 3:9; 5:18
60. 1 John 2:19; John 13:18; Matt. 13:20-21; John 6:66-69; Job 17:9
61. Rom. 8:28; Matt. 6:30-33; Jer. 32:40; Psa. 121:3; 91:11-12
62. Phil. 1:6; 2:12-13; Jude 24-25; Heb. 1:14; 2 Kings 6:16; Heb. 13:5; 1 John 4:4
63. Rom. 3:31; Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15
64. Rom. 7:12, 7, 14, 22; Gal. 3:21; Psa. 119
65. Rom. 8:7-8; Josh. 24:19; Jer. 13:23; John 6:44; 5:44
66. Rom. 8:2, 4; 10:4; 1 Tim. 1:5; Heb. 8:10; Jude 20-21; Heb. 12:14; Matt. 16:17-18; 1 Cor. 12:28
68. 1 Cor. 1:1-13; Matt. 18:17; Acts 5:11; 8:1; 11:31; 1 Cor. 4:17; 14:23; 3 John 9; 1 Tim. 3:5
69. Acts 2:41-42; 2 Cor. 8:5; Acts 2:47; 1 Cor. 5:12-13
70. 1 Cor. 11:2; 2 Thess. 3:6; Rom. 16:17-20; 1 Cor. 11:23; Matt. 18:15-20; 1 Cor 5:6; 2 Cor. 2:7; 1 Cor. 4:17
71. Matt. 28:20; John 14:15; 15:12; 1 John 4:21; John 14:21; 1 Thess. 4.2; 2 John 6; Gal. 6:2; all the Epistles
72. Eph. 4:7; 1 Cor. 14:12; Phil. 1:27; 1 Cor. 12:14
73. Phil. 1:1; Acts 14:23; 15:22; 1 Tim. 3; Titus 1
74. Acts 8:36-39; Matt. 3:5-6; John 3:22-23; 4:1-2; Matt. 28:19; Mark 16:16; Acts 2:38; 8:12; 16:32-34; 18:8
75. Matt. 28:19; Acts 10:47-48; Gal. 3:27-28
76. Rom. 6:4; Col. 2:12; 1 Pet. 3:20-21; Acts 22:16
77. Acts 2:41-42; Matt. 28:19-20; Acts and Epistles
78. 1 Cor. 11:26; Matt. 26:26-29; Mark 14:22-25; Luke 22:14-20
79. 1 Cor. 11:28; 5:1, 8; 10:3-32; 11:17-32; John 6:26-71
80. Acts 20:7; Gen. 2:3; Col. 2:16-17; Mark 2:27; John 20:19; 1 Cor. 16:1- 2
81. Exod. 20:8; Rev. 1:10; Psa. 118:24
84. Heb. 10:24-25; Acts 11:26; 13:44; Lev. 19:30; Exod. 46:3; Luke 4:16; Acts 17:2, 3; Psa. 26:8; 87:3
86. Rom. 13:1-7; Deut. 16:18; 1 Sam. 23:3; Exod. 18:23; Jer. 30:21
87. Matt. 22:21; Titus 3:1; 1 Pet. 2:13; 1 Tim. 2:1-8
88. Acts 5:29; Matt. 10:28; Dan. 3:15-18; 6:7-10; Acts 4:18-20
89. Matt. 23:10; Rom. 14:4; Rev. 19:16; Psa. 72:11; Psa. 2; Rom. 14:9-13
90. Gen 2:24, Mal. 2:15, Matt. 19:5-6
91. Mal. 3:18; Prov. 12:26; Isa. 5:20; Gen. 18:23; Jer. 15:19; Acts 10:34-35; Rom. 6:16
92. Rom. 1:17; 7:6; 1 John 2:29; 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1 Pet. 4:17-18
93. 1 John 5:19; Gal. 3:10; John 3:36; Isa. 57:21; Psa. 10:4; Isa 55:6-7
94. Prov. 14:32; Luke 16:25; John 8:21-24; Prov. 10:24; Luke 12:4-5; 9:23-26; John 12:25-26; Eccl. 3:17; Matt. 7:13-14
95. 1 Pet. 4:7; 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35; 1 John 2:17; Matt. 28:20; 13:39-40; 2 Pet. 3:3-13
96. Acts 1:11; Rev. 1:7; Heb. 9:28; Acts 3:21; 1 Thess. 4:13-18; 5:1-11
97. Acts 24:15; 1 Cor. 15:12-59; Luke 14:14; Dan. 12:2; John 5:28-29; 6:40; 11:25-26; 2 Tim. 1:10; Acts 10:42
98. Matt. 13:49, 37-43; 24:30-31; 25:31-33
99. Matt. 25:35-41; Rev. 22:11; 1 Cor. 6:9-10; Mark 9:43-48; 2 Pet. 2:9; Jude 7; Phil. 3:19; Rom. 6:32; 2 Cor. 5:10-11; John 4:36; 2 Cor. 4:18
100. Rom. 3:5-6; 2 Thess. 1:6-12; Heb. 6:1-2; 1 Cor. 4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11-12; 1 John 2:28; 4:17
Having, as we trust, been brought by divine grace to repent and believe in the Lord Jesus Christ and to give up ourselves to Him, and having been baptized upon our profession of faith, in the name of the Father and of the Son and of the Holy Spirit, we do now, relying on His gracious aid, solemnly and joyfully enter into our covenant with each other.
We will work and pray for the unity of the Spirit in the bond of peace. We will walk together in brotherly love, as becomes the members of a Christian church, exercise an affectionate care and watchfulness over each other and faithfully admonish and entreat one another as occasion may require. We will not forsake the assembling of ourselves together, nor neglect to pray for ourselves and others.
We will endeavor to bring up those entrusted to our care, in the nurture and admonition of the Lord, and by a pure and loving example to seek the salvation of our family and friends.
We will rejoice at each other's happiness and endeavor with tenderness and sympathy to bear each other's burdens and sorrows.
We will seek, by Divine aid, to live carefully in the world, denying ungodliness and worldly lusts, and remembering that, as we have been voluntarily buried by baptism and raised again from the symbolic grave, so there is on us a special obligation now to lead a new and holy life.
We will work together for the continuance of a faithful evangelical ministry in this church, as we sustain its worship, ordinances, discipline, and doctrines. We will 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 through all nations.
We will, when we move from this place, as soon as possible, unite with some other church, where we can carry out the spirit of this covenant and the principles of God's Word.
May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with us all. Amen.
| Pastor / Elder | Neil Jackson / This email address is being protected from spambots. You need JavaScript enabled to view it. | |
| Assistant Pastor /Elder | Jamie Martin |  |
| Elder | Jim Carter |  |
| Administrative Staff |
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| Administrative Assistant | Kathleen Reed / This email address is being protected from spambots. You need JavaScript enabled to view it. | |
| Deacons | ||
| Deacon | David Coeyman | |
| Deacon | Jon Sanders | |
| Deacon | Tom Tremain |