A little bit of context on William Carey's famous rope quote

The following paragraphs are taken from J.T. Christian's A History of Baptists Vol. 1, Chapter 10, "The Achievements of the English Baptists," pp. 352-353. Both volumes of Christian's work are an excellent treatment of Baptist history. BTW, the bold fonts and underlines are placed there by me for emphasis.

"At a meeting held in Kettering, October 2, 1792, the Baptist Missionary Society was formed, and the first collection for its treasury amounting to £18 2s 6d, was taken up. Mr. Fuller was appointed the first Secretary, and while others nobly aided, Andrew Fuller was substantially the Society till he reached the realms of glory. Speaking of the mission to India, he says:

Our undertaking to India really appeared to me, on its commencement, to be somewhat like a few men, who were deliberating about the importance of penetrating into a deep mine, which had never before been explored. We had no one to guide us, and while we were deliberating, Carey, as it were, said, "Well, I will go down if you will hold the rope." But before he went down he, as it seemed to me, took no oath from each of us at the mouth of the pit, to this effect, that while "we lived, we should never let go the rope" (Ivimey, History of the English Baptists, IV. p. 529)."

1. William Carey was a great Baptist Missionary.

2. William Carey did not literally say anything about any rope.

3. Andrew Fuller was a great Baptist Theologian/Baptist Missionary Society Secretary.

4. Andrew Fuller was using an illustration to make a point.

5. If any one's name should be attributed to the "rope quote" it should be Andrew Fuller.

Highlighting Hubmaier's 18 Dissertations

Eighteen Dissertations concerning the entire Christian life and of what it consists. Propositions upheld at Waldshut by Dr. Balthasar Friedberger*, and Others. (1524):

1. Faith alone makes us pious before God.

2. This belief is recognition of the mercy of God, since He hath redeemed us by the sacrifice of His only-begotten Son, and this excludes all nominal Christians who have only an historical belief in God.

3. Such a faith must not be idle, but must reach up toward God in thankfulness, and toward men in all good works of brotherly love. And all works of penance must be abandoned, such as the burning of candles, the use of palms and holy water.

4. All works are good which God has commanded us. And all acts which He has forbidden are evil. In this case belong such things as eating of fish on fast days, abstention from meat, the wearing of cowls.

5. The Mass is not a sacrifice but a memorial of the death of Christ. Therefore it may not be offered, either for the quick [or alive]or for the dead. Thus must perish the counsels of those souls that practice cunning and deceit.

6. As often as such a memorial is celebrated, shall the death of our Lord be preached, as each one of us finds in his heart and on his tongue. this excludes all silent Masses.

7. Images and pictures are of no value. Therefore you should trust no longer in wood and stone, but in the living and suffering God.

8. Since every Christian believes for himself and is baptized for himself, everyone must see and judge by the Scriptures whether he is being properly nourished by his pastor.

9. Since Christ alone has died for our sins and in His name we have all been baptized, therefore He must be for us the only intercessor and mediator. Here perish all pilgrimages.

10. It is far better to read one verse of a Psalm in the speech of one's own land, which can be understood, than to sing five entire songs in a forgeign tongue, which cannot be understood by the church. Here perish Matins, Prime, Tercets, Vespers, Complines, and Vigils.

11. All teachings that are not God are in vain and shall be rooted up. Here perish the disciples of Aristotle, as well as the Thomist, the Scotists, Bonaventure and Occam, and all teaching that does not proceed from God's Word.

12. The time will come - and now is- when no will be deemed a true priest save the man who preaches the Word of God. This disposes of Masses, votive offerings, reliquaries, and masses for others.

13. It is the duty of members of the church to support with suitable food and clothing, and to protect countries,pensions,religious corporations, absentee priests, deceivers, and the tellers of vain dreams.

14. Let him who dreads purgatory and him whose God is his belly seek the grave of Moses, which it will be long ere he finds.

15. That priests and others might hide the sins of their flesh was the reason why Barabas [sic] was set free and Christ was slain.

16. To command virtue in reliance upon human strength, is nothing else than to command one to fly without wings.

17. He who misrepresents the Word of God for temporal gain, or conceals it, sells the grace of God, like red Esau for a mess of pottage and Christ will deny him.

18. He who does not seek, in the sweat of his brow, to earn his bread, is accured, unworthy of the food that he eats. Here are cursed all idlers, be they who they may.

TRUTH IS IMMORTAL

*Balthasar Hubmaier - A.K.A. Friedberger, commemorating his native town of Friedberg.

(Taken from:"Baptist Confessions of Faith" by Wiliam L. Lumpkin, Valley Forge: Judson Press. Revised edition - 1969).

Believer's Baptism (1 Peter 3:21)

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:21)

Baptism is a testimony or an outward expression or sign or as in this passage, “the answer” of that “good conscience toward God.”  A candidate for baptism is examined and asked concerning his spiritual condition, to which he should be able to claim a true and living relationship with God by faith in Christ alone, a repentance of sin, and attest to the genuine regenerating work of the Holy Spirit in his heart, prior to baptism.  Once again, in the Bible, a person is saved before they participate in the ordinance of baptism. 

“The like figure” refer to the waters of baptism and the waters of Noah’s flood.  Water was instrumental in delivering Noah and his family from God’s judgment.  Noah was already saved prior to entering the ark.  His faith moved him to build the ark.  But he and his family could only be delivered from the great flood, if they would enter into the ark.  A Christian is first, saved by faith alone.  Before he enters the baptismal waters, he already has been saved by the glorious cross-work of the Lord Jesus Christ.  The Christian’s baptism delivers him from God’s judgment (not in the salvific sense) but in a physical sense (similar to Noah).  In Peter’s day, Christians were persecuted for their faith in Christ.  It wasn’t easy to take a public stand (Baptism).  No doubt there were Christians who internally had true saving faith, but not wanting to declare publicly their faith in Christ hence, a conflict of conscience arises. Besides, God chastises every child he receives (Heb. 12:6) and so if a Christian knows he is supposed to be baptized, but doesn’t, he will have to endure God’s chastening hand.  In Baptism, the Christian is taking a public stand for Christ, and is in effect saying, “I am in Christ, and because of that I am no longer a part of this anti-God world system.”  His baptism is a witness to God's deliverance.

The onus of this passage is on the resurrection of the Lord Jesus.  Whatever we may believe about Baptism, or anything else, our entire system of religion is vain had it not been for the resurrection of the Lord.  Our hope is founded upon the fact that Christ is risen, and that same resurrection power is what grants unto us eternal life (Eph. 1:15-23) and not any external religious act.

Believer's Baptism (Acts 2:38)

"Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2:38)

     Repentance is the main concern and basis for baptism, the remission of sins, and the reception of the gift of the Holy Ghost.  The basis for baptism has consistently been, in Luke's writings and throughout the Scriptures, repentance (Luke 3:3; Matthew 3:8; and Mark 1:4).  Baptism presupposes that the candidate has already repented of sin, and trusted in the person and work of the Lord Jesus. Luke has a special emphasis throughout his treatises (Luke and Acts) about the relationship between repentance and the forgiveness or remission of sins (read Luke 3:3; 24:47; Acts 3:19; & 8:32).  The basis for the remission of sins isn't in the Baptism, but in the evangelical truths which are expressed in Baptism (the excellent and salvific work of the Lord Jesus Christ, that is His death, burial and resurrection) to which the candidate must have necessarily embraced prior to Baptism.  The preposition "for" should not be read as "in order to" rather it should be understood as "because of or on the basis of."  In other words, those who have repented are called upon to identify themselves with Christ and His people through Baptism, and this because their sins have been forgiven.  The gift of the Holy Ghost refers to both the person and various graces which accompany His divine indwelling presence.  No one in Acts has ever received the gift of the Holy Ghost who neglected repentance, but we do have an example of some who in fact received the gift of the Holy Ghost without Baptism (see Acts 10:44-48; 11:12-16).

Believer's Baptism (Mark 16:16)

"He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

The saving element is determined clearly by the context of both the immediate passage and the larger context (16:9-20) which is "believing" (as opposed to believing not).  The condemnation rests solely on those who believe not because their unbelief precludes baptism (which is the confession or profession of one's faith).  Baptism in this passage is important not in the saving, but in the signifying of belief.  The relationship between believing and baptism is so close, that it really should be thought of as an anomaly for one to claim faith in the Lord but decline baptism.  However, salvation doesn't rest on believing and being baptized, for which we have Simon's account in Acts 8:13-24 to prove this point, but rather salvation rests only in believing, and believing is externally signified by baptism.

Believer's Baptism (Galatians 3:27-28)

“[v.27] For as many of you as have been baptized into Christ have put on Christ.  [v.28] There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:27-28)

A.  Baptism not only publicly identifies us with the Lord Jesus, but it also provides a clear and    distinct mark of initiating a Christian lifestyle.  We see this in the phrase “put on Christ.”  The idea is that in Baptism we are outwardly “taking off” the old, worn-out, and filthy garments of the previous life without Christ, which is indeed a life not worth living.  When a believer is baptized (i.e.  Scripturally baptized by immersion, upon the profession of faith in Christ, under the authority of the church) he is putting on Christ, which means he is assuming new habits, new attitudes, and a new behavior that is in obedience to Christ.

B.  Baptism is an outward badge of unity among the church.  Although baptism, in our day and    age, is not looked upon as an essential or fundamental doctrine within Evangelicalism and historic Fundamentalism, we can see that baptism is in fact an essential doctrine for unity within a church, and a basis for ministry work according to the passage above and others as well including 1 Cor. 12:13, and Eph. 4:5.  The point is, baptism matters.  Soteriology is not an end-all doctrine.  While Baptism doesn’t forgive sin, nor can it regenerate a man, it should be viewed as a corollary to a believer’s profession of faith in Christ.  Baptism is an outward sign of the inward grace of Salvation.  In the New Testament, Christians never endeavored to do ministry work without first submitting themselves to baptism (see Acts 2:41; 8:12; 9:17-20; 16:30-33; 18:8).

Believer's Baptism (Romans 6:1-4)

“(v.1) What shall we say then? Shall we continue in sin, that grace may abound? (v.2) God forbid. How shall we, that are dead to sin, live any longer therein?  (v.3) Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? (v.4) Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:1-4)

Baptism is identification with Christ, a profession of Christ, an obligation towards Christ.  Baptism is a picture of the death, burial, and resurrection of Christ.  Basically, it is through the work of Christ that we are saved – thus no man is justified by observing an ordinance.  In fact, we aren’t even saved because of our very own profession, rather, we are saved because the Lord Jesus Christ died on the cross for us and rose from the grave triumphant over sin, death, Hell, the world, flesh and Satan.  In essence, we are saved because of His work.  We are simply recipients of His mercy and righteousness.

Our baptism identifies us with both the death and resurrection of the Lord Jesus.  Ironically, our baptism is really about Him, and not about us.  Our baptism is a profession in that it proclaims to the world that we are His followers.  Baptism is also an obligation to live for Christ.  Because He gave us new life, we walk in newness of life. 

When believers are baptized, it should remind us of our Lord.  The act of immersion signifies that He died and rose for us.  And so, in baptism, when the believer is placed into the water, it represents The Lord’s death, and it also represents the believer’s death to the old way of life.  The same holds true for the resurrection.  When the believer is brought up from under the water, this represents the resurrection of the Lord, and the resurrection of the believer to walk in newness of life.

When believers are baptized, it should also remind us of our baptism – that we ourselves are in fact baptized.  That we too have pledged our allegiance to Christ, we are His followers and that we desire His will for our lives, not ours.  We must live for Him, and we do.  Believer's Baptism helps to remind us of this truth.

Believer's Baptism (Matthew 3:16-17)

“[v.16] And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: [v.17] And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.” (Matt. 3:16-17)


1. The Biblical mode of baptism is immersion.

2. The believer who submitted to baptism was always brought to the waters and not the other way around.

     a. Matt. 3:6a “And where baptized of him in Jordan…”
     b. Mk. 1:5b “…and where all baptized of him in the river Jordan…”
     c. Jn. 3:23a “And John also was baptizing in Aenon near Salim, because there was much water there.”
     d. Acts 8:36 “…See, here is water:”
     e. Acts 8:38 “into the water…”

3. The Trinity revealed.

     a. God the Father is revealed as “a voice from Heaven.”
     b. God the Son is fulfilling His Father’s will in getting baptized.
     c. God the Holy Spirit descends “like a dove.”

4. Lessons from the text:

     a. God the Father has something to say: “This is my beloved Son, in whom I  am well pleased.” The Lord Jesus Christ is always pleasing God. Everyone who takes up the name of Christ(i.e. Christians) should follow His example, and in doing so become well pleasing unto the Father. The obedience demonstrated in baptism is pleasing to God.

     b. The Holy Spirit is said to be “like a dove.” Perhaps in a form of a dove, but more importantly, the Holy Spirit is sensitive and can easily be quenched or grieved. We must be sensitive not to hinder His work in our lives.

Believer's Baptism (Matthew 3:13-15)

“(13) Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
(14) But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
(15) And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.” (Mat 3:13-15)

The Lord Jesus always teaches by example. Baptism was important to Him. In this passage He traveled approximately 60 miles to get to the Jordan River so that He would be baptized by God’s appointed servant. The Jordan River wasn’t the exactly a favorable place for ceremonial washings. John the Baptist knew that the Lord Jesus was greater than himself. And yet the Lord traveled, and submitted Himself to baptism, because He was obedient to His Father’s will and work.

1. It does matter who administrates baptism. Baptism is a church ordinance. It is given to the church to baptize believers, not merely any one person.

2. It does matter how a person is baptized. The Lord Jesus was immersed else, there would be no need to travel all the way to the Jordan. Remember, the word baptize itself literally means “to dip” or “to immerse.”

3. Baptism is part of God’s plan that the Lord Jesus performed in order to fulfill all righteousness. And so it is incumbent upon all who claim the name of Christ to follow in obedience to the Master’s pattern of getting baptized.

4. Baptism initiated the Lord Jesus’ public ministry. Baptism then, initiates a Christian’s ministry and service to God. Baptism is a visible, public and initiatory declaration of surrender to God. It was important for Christ to identify Himself with God through God’s appointed forerunner. This teaches us, that if we are to do anything for God, we must of necessity; identify ourselves with God’s ordained institution for ministry, i.e. the church.

Believer's Baptism (Matt. 28:19-20)

"(19) Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (20) 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."

1. Baptism is a command from the Lord Jesus Christ. The command is to make disciples ("...and teach all nations..."). And one cannot be a true disciple without submitting to the ordinance of baptism. But for the fact that Christ commanded baptism, we would have no reason to observe baptism. Our Lord taught and exemplified this Himself (see Matt. 3:16). Ultimately, we who name the name of Christ (Christians) ought to be baptized. We want to be obedient to His commands. He desires it for us, and we, as His followers, obey.

2. Baptism presupposes obedience which is key to discipleship. The Lord commanded us to go and make disciples, within that command are two sets of directives. The first, starts with baptism, the second is further instruction in observing all things that the Lord Jesus has commanded us to do ("...teaching them to observe all things..."). The key ingredient in discipleship is obedience. One cannot disciple a disobedient person.

3. Baptism declares faith and identification with the Triune God. We align ourselves with a Biblical doctrine that we readily confess is mysterious and genuinely incomprehensible by carnal reasoning. In Baptism, we acknowledge that God is God, and we are merely flesh. God is who He reveals Himself in the Bible. He is Triune. The Father, the Son and the Holy Spirit. Three distinct persons, yet one essence (i.e. Divine). Our baptism is a confession of Trinitarian doctrine. What's more, we recognize Him to be infinitely higher than us, and worthy of praise. God deserves our obedience.

Believer's Baptism (4 False views)

1. The Sacramental View - (Roman Catholicism) This view teaches that grace is administered through the use of physical and visible elements. God's grace is placed upon a person regardless of the presence of faith within that person.

2. The Covenantal View - (Protestants) This view teaches that baptism is the seal (or sign) of the new covenant replacing circumcision. Grace inheres the soul when faith - either by the candidate, or by parental proxy; and the Word and the water are administered. Pedobaptism is not an issue.

3. The Convinient View - No baptism at all.

4. The Post-modernist View - Any which way will do. You may or may not want to participate, that's just fine. If you want to, we can back-flip you into the pool. "No one is going to push us into a doctrinal corner."

Believer's Baptism (a history)

Immersion is historically the first and recognized manner or mode of baptism. This fact is reported virtually by every historian and/or historical writing which bears upon the topic. Edward Hiscox in his book "Principles and Practices for Baptist Churches," reports a brief history on the deviant mode of pouring. He notes that the first incident of "aspersion" (or pouring) is that of Novatian in A.D. 250 upon his sick bed, hence it is called "clinic baptism." Sprinkling however is rather sketchy but one historian (Vedder) places it on A.D. 259 and adapted as a mode by the Roman Catholic Council of Revenna in 1311. Infant baptism, being motivated by the false doctrine of baptismal regeneration (or pardon through baptism) was recognized as early as A.D. 350. One can observe that convenience would be a motive of changing from immersion to any other mode. This change, however convenient it may be, is unjustifiable. The very word for baptism itself, and the examples in Scripture, and the teachings regarding baptism within the Scriptures themselves tells us that immersion is the only Biblical mode for believer's baptism (or credobaptism - from the Latin "creed" meaning belief, i.e. we only baptized those who have made a profession of faith in Christ).

Believer's Baptism (Introduction)

The term Baptism is transliterated from the Greek word βαπτίζω (baptizo) which means "to dip" or "to immerse." Virtually every lexicographer concurs even though many are not of the Baptist persuasion. The preponderance of the usage of the word baptizo tells us that the mode of baptism is immersion.

Baptism is a New Testament ordinance wherein a believer is immersed upon their profession of faith in the Lord Jesus Christ, and it symbolizes the believer's identification, and union with Christ and fellow believers, the death and burial of the old way of life, the walking in newness of life, and the anticipation of a glorious ressurection.

(More to come)

Chapter 2: The Ancient Churches (part 2)

"For the first three centuries the Lord placed Christianity in the most unfavorable circumstances that it might display its moral power, and gain its victory over the world by spiritual weapons alone. Until the reign of Constantine it had not even a legal existence in the Roman Empire, but was first ignored as a Jewish sect, then slandered, proscribed, persecuted, as a treasonable innovation, and the adoption of it made punishable with confiscation and death." (Schaff, History of the Christian Church, I. 148). [ibid, pg. 26]

Chapter 2: The Ancient Churches (A.D. 100-325)

"Through all of this period there were doubtless many churches that remained true to the New Testament ideals. The more earnestly they adhered to the Scriptural principles the less likely was mention made of them. It was unusual and the heretical that attracted attention and was recorded in the histories of the times." (J. T. Christian)

"For the first three centuries the Lord placed Christianity in the most unfavorable circumstances that is might display its moral power, and gain its victory over the world by spiritual weapons alone. Until the reign of Constantine it had not even a legal existence in the Roman empire, but was first ignored as a Jewish sect, then slandered, proscribed, persecuted, as a treasonable innovation, and the adoption of it made punishable with confiscation and death..." (Schaff, History of the Christian Church, I. 148) [ibid, pg. 26]

The New Testament Churches

"The New Testament recognizes a democratic simplicity, and not a hierarchical monarchy. There is no irregularity, but a perpetual proclamation of principles. There is no intimation that there was a continuity of churches, for doubtless there was, but our insistence is that this was not the dominant note in apostolic life. No emphasis is put on a succession of baptisms, or the historical order of churches. Some of the apostles were disciples of John the Baptist (John 1:35), but there is no record of the baptism of others, though they were baptized. Paul, the great missionary, was baptized by Ananias (Acts 9:17,18), but it is not known who baptized Ananias. Nothing definite is known of the origin of the church at Damascus. The church at Antioch became the great foreign missionary center, but the history if its origin is not distinctly given. The church at Rome was already in existence when Paul wrote to them his letter. These silences occur all through the New Testament, but there is a constant recurrence of type, a persistence of fundamental doctrines, and a proclamation of principles. This marked the whole apostolic period, and for that matter, every period since that time." (Ibid. pg. 22)

The ordinances are symbols not sacraments

"President E.Y. Mullins has concisely stated the historical contention of Baptists in the following words:

"...Forms and ceremonies are like ladders. On them we may climb up or down. If we keep them in their place as symbols, the soul feeds on the truth symbolized. If we convert them into sacraments, the soul misses the central vitality itself, spiritual communion with God. An outward religious ceremony derives its chief significance from the context in which it is placed, from the general system of which it forms a part. If a ceremony is set in the context of a spiritual system of truths, it may become indispensable element for the furtherance of those truths. If it is set in the context of a sacramental system, it may and does become a means for obscuring the truth and enslaving the soul." (McGlothlin, Infant Baptism Historically Considered, 7)" (ibid, pg. 19)

On Baptism (part 2)

"The New Testament teaching is quite clear on this point. (Faith as a prerequisite to baptism, of which infants are incapable of exercising) John the Baptist required that those who were applicants for baptism should experience repentance, exercise faith, make a confession of sin and live a righteous life (Matt. 3:2; Acts 19:4). Jesus first made disciples and then baptized them (John 4:1), and gave them distinct commandement that teaching should precede baptism (Matt. 28:19). In the preaching of the apostles repentance antedates baptism (Acts 2:38): The converts were filled with joy, and only men and women were baptized (Acts 8:5, 8, 12). There is no account or inference implying the baptism of an infant by Jesus or his apostles." (ibid, pp. 16-17)

On Baptism

"Baptism was an outward confession of faith in Christ. It thus expressed a belief in the death, burial and resurrection of Jesus Christ, and a subsequent resurrection of all believers through the eternal Spirit. Only believers were baptized and that upon a public profession of faith in Jesus Christ. The church was composed of believers or holy persons. The members were called in the New Testament "beloved of God, called to be saints;" God's elect, holy, and beloved." The conditions of membership were repentance, faith, righteousness, and the initiatory rite of baptism, which was symbolical of the changed life." (ibid, pg. 16)

Church Leadership

"The officers of the church were first, pastors, indifferently called elders or bishops, and secondly, deacons. These were the honorable servants of a free people. The pastors possesed no authority above their brethren, save that by service they purchased to themselves a good degree of glory." (ibid, pg.14)