GRACE BAPTIST CHAPEL Structure Theology HISTORY 1970s Grace

GRACE BAPTIST CHAPEL Structure & Theology

HISTORY 1970’s “Grace Baptist Chapel was formed from two previous congregations, the older Sovereign Grace Baptist Church and Northampton Baptist Church … SGBC, pastored by Charles Taylor, was meeting in the women's club building near Newmarket South. NBC had been meeting in the old Holloman's Child Care Center and the women's club building behind the elementary school on Todds Lane. With the departure of NBC Pastor Fred Huebner, most of the NBC folks migrated to SGBC. NBC owned the original parcel where the GBC building now stands - built when the two bodies united to organize GBC. Taylor proposed the name and was the first pastor until he felt compelled to step down. The "Garage" came later under Taylor and housed two Sunday School classes plus grounds equipment. taylor was followed by Bill Holloway and then Donnie Lockhart before Jack Hamilton became pastor upon retiring from Riverside Baptist Church. The back wing "mobile unit", housing the Nursery and other classes, was added under Pastor Holloway, the first to have an on-site office/study. The "807 Rogers' property" was purchased under Pastor Hamilton for the purpose of possible eventual expansion. ”- John Mouring, founding member, GBC

STRUCTURE Elder-led Deacon-served Congregationally-Governed § Polity (3 major forms: Episcopal, Presbyterian, Congregational) § LBCF 26. 6 -7 6. T he members o f these chur ches are saints by calling, visib ly manifesting and evidenc ing (in and by their pr ofession and walking) their obedience unto that call o f C hrist; and do willingly consent to walk together, acc ording to the app oint ment of Christ; giving up themselves to the Lord, an d one to another, by the will of God, in professed subjection to the ordinances of the Gospel. ( Romans. 1: 7 ; 1 Co rinthia ns 1: 2 ; Acts 2: 41 , 42 ; Acts 5: 13 , 14 ; 2 Corinthians 9: 1 3 ) 7. T o each of these churc hes thus gathered, according to his mind declared in his w or d, he hath given all that power and authority, which is in any way ne edfu l for their carrying on that order in worship and disc ipline, which he hath instit ut ed fo r them to o bs erve ; with commands and rules for the due and right exer ting , and exec uting of tha t power. ( Matthew 18: 17 , 18 ; 1 Corinthians 5: 4 , 5 ; 1 Corinthians 5: 13 ; 2 Corinthians 2: 6 -8 )

BELIEF & DOCTRINE

WHY AN HISTORIC CONFESSION? There is value in saying more sometimes. In a day when statements of faith in many churches can be a minimalist endeavor, it is good to have a comprehensive summarized Systematic Theology. I once heard a dear brother say that the Confession is like a wonderful English garden, where Calvinism is only one set of beautiful flowers contained therein. The early Baptists were not content to have a Calvinistic soteriology alone. They viewed the pieces of systematic theology as fitting together--rising and falling together. If we adopt an historic confession, will this increase our need to teach new believers, or spend 'extra' time with new church members unfamiliar with a lengthier confession? Yes, but isn't this ultimately a fruitful fulfillment of our commission to make disciples?

WHY AN HISTORIC CONFESSION? Historic Confessions ground us. What would Biblical or Systematic or Exegetical Theology be without the aid of Historical Theology? While not inspired Scripture, historic confessions help us to work through doctrine in connection with saints who have gone before us. For Baptists particularly, we have vacillated across a wide expanse of theological understanding since the days of the late 1600's, even since the days of Spurgeon, and this expanse includes several movements that had no real historic connection prior to their sudden development. Historic Confessions serve as a guide rail against much post-enlightenment theological novelty that has swept Evangelical Protestantism. What if a renewed interest in our own confessional heritage is what we need as we continue to grow and minister for and towards the glory of God?

WHY AN HISTORIC CONFESSION? Believer's Baptism has much of its roots in a Covenant Theology. My many Presbyterian friends may wince, laugh or want to take me to task on that statement. However, for early Baptists coming out of the Church of England, two things drove their view of Baptism in my opinion (and it was not to be ignorantly petty, pesky, or contrarian, nor was it alignment with the Anabaptists from whom they had already expressed distinction). They believed in the Regulative Principle of Worship (observing in public worship only that which we see in the Scriptures). This, combined with their understanding of Covenant Theology led them to refocus on the practice of baptizing those who come to the promise of the Covenant of Grace in faith, not those who come due to a connection of flesh (infants with parents).

WHY AN HISTORIC CONFESSION? It contains a wonderful vision for the Christian life. Early Baptists were convinced of the Ordinary Means Grace. They agreed with their Presbyterian Brethren that the Lord's Supper was more than a memorial. They embraced the God-given rhythm of 1 in 7, and valued Sabbath rest each week. They held that the Moral Law, summarized in the 10 Commandments, while not a means of earning righteousness, was a guide for the believer along the Christian road of joyful gospel obedience. And they valued, with their Protestant counterparts, a strong Word-Centered Christian life. In fact, this vision for the Christian life is one that I often turn to as a Pastor in the counseling of others. In my work with people in the counseling setting, I have found that proper systematic theology is crucial for growth in Christian life.

WHY AN HISTORIC CONFESSION? For Baptists, the Doctrines of Grace are not new. Many Baptists, myself included, embraced Calvinism and became ravenous for the writings of the Reformed tradition. We discovered that past the "5 points", a covenant theology existed, but we assumed it really belonged to the Presbyterians. Yet, if we study our own history, we would see that the large, world-wide Baptist movement across the globe today really came out of a group of solidly Calvinistic, and even covenant theology-holding Particular Baptists. But from the 1800's until the mid 1900's, we lost our Confession. Baptists have a strong, soteriologically rich heritage. If you read the original forward to the confession, the heart of the signatories is brimming with a desire to find common ground with their Presbyterian and Congregationalist brethren.

3 DOCUMENTS TO CONSIDER Confession of Faith (LBCF 1689) Constitution & Bylaws Church Covenant Gracebaptistchapel. net

ARE WE ALONE? LBCF 26. 14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further it (every one within the bounds of their places and callings, in the exercise of their gifts and graces) so the churches (when planted by the providence of God so as they may enjoy opportunity and advantage for it) ought to hold communion among themselves, for their peace, increase of love, and mutual edification. ( Ephesians 6: 18; Psalms 122: 6; Romans 16: 1, 2; 3 John 8 -10 )