The Constitution and Covenant of Sycamore Reformed Baptist Church

Article II – The Local Church or the Visible Kingdom of Christ

Section 1. The Foundation of the Local Church

The foundation of this church shall be the apostles and prophets (2LCF 1.1), with Christ Jesus Himself its very cornerstone, [1] and its rule for all faith and life shall be the Word of God; and this church does here affirm the Holy Scriptures of the Old and New Testaments as the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience. [2]

Section 2. The Power of the Local Church

(1) The government of each church is a mixed government. With respect to the supreme and sovereign power of Christ, it is a monarchy. [3] With respect to the power of privilege and liberty granted to the brethren by Christ, it resembles a democracy. [4] With respect to the power of rule and authority committed to the elders, it resembles an aristocracy. [5]

(2) All church power has been invested in the Lord Jesus Christ in a supreme and sovereign manner, who as the alone Head of this church, has immediately entrusted to it all that power and authority which is in anyway needful for the due observance of all that He has commanded. [6] Thus, the power which He grants to this church consists in its inalienable right and ability to yield obedience to His commands, in such a way, by such rules, and for such ends as He prescribes in His Word. Unto that end, ministerial power has been suitably and duly proportioned and distributed unto several parties, the elders and the brethren respectively, and the whole of it to neither part, to be exercised in a congregational way, such that every church act, properly so called, requires the consent and concurrence of both, the brethren consenting to the guidance and authority of the elders. [7]

Section 3. The Communion of Local Churches

This church ought to hold communion with other like-minded churches for our mutual peace, our increase of love and edification, and our mutual participation in the gospel. [8] Although no other church or association of churches has been invested with any church power or jurisdiction over this church, as it pertains to its government and discipline, it is nevertheless according to the mind of Christ that churches formally associate together for the commendation of members, for consultation and counsel, for financial and ministerial cooperation, for admonition in points of doctrine or administration, and for the propagation of churches.

Article IV – Articles of Faith

Section 1. Confession of Faith

We adopt, without exception, the Second London Baptist Confession of Faith of 1689 as the fullest expression of our faith, hereafter referred to as our Confession of Faith (or 2LCF). The ultimate authority in all matters of faith, order, and morals is and must be the Bible alone, which truth is clearly set forth in the opening article of the Confession itself. This document, when read in its historical context, is an excellent summary of “the things most surely believed among us,” and we find it to be an assistance in controversy, a confirmation in faith, and a means of edification in righteousness. All church officers and gifted brethren must fully and strictly subscribe the Confession of Faith as explained in Appendix 1.

Section 2. Statement on Marriage and Sexual Morality

We believe that God has created marriage to be exclusively the union of one man and one woman, and it is the duty of every member to abstain from sexual activity that is not exclusively within that union. We believe that any form of homosexuality, lesbianism, bisexuality, bestiality, incest, fornication, adultery, and pornography are sinful perversions of God’s gift of sex. We believe that God disapproves of and forbids any attempt or intent to alter one’s gender by any means. The church and her members will only recognize marriages between a biological man and a biological woman. Further, the officers and staff of the church shall onlyparticipate in the solemnization of marriages between one biological man and one biological woman. Likewise, the facilities and property of the church shall only be used for activities and events that accord with our Confession of Faith and our Constitution.[10]

Article V – Membership[11]

Any person who professes repentance toward God and faith toward our Lord Jesus Christ, who can attest to a transformed life, who has been baptized upon the profession of his faith, and who is willing to submit to the government of this church as outlined in this constitution, shall be eligible for membership in it. It shall be required that a church member be in full agreement with the church covenant (Art. V, sec. 7) and be in substantial agreement with the doctrinal standards of the church, holding fast to those doctrines which are necessary for salvation, the health of the soul, progress in godliness, and the unity of the church. It shall be left to the discretion of the elders to determine whether an individual is in substantial agreement with the doctrinal standards of the church and may be proposed to the church for membership. Moreover, while church members who do not fully subscribe the Confession of Faith may explain their views to others who ask, they are to avoid undermining the particular doctrine with which they disagree by openly speaking to the contrary or trying to spread their view to other members, which disturbs the peace of the church. Such should remain teachable, open to persuasion of everything in the Scripture, and expect that the church’s goal in their discipleship and growth will be their full affirmation of the Confession of Faith on the basis of Scripture. [12]

Section 2. Privileges of Members

The Lord Jesus Christ has granted to the brethren and members of this church the power of privilege and liberty, to fulfill certain duties: to concur with or object to the elders’ recommendation of a person for membership; [13] to commend one of their members into the membership of another church; [14] to choose and remove their own officers; [15] to send one or more of their elders to do the work of missions; [16] to admonish one another; [17] and, when admonishments will not be heard, to act in concurrence with the elders in the discipline of any member. [18] Moreover, the brethren have the liberty and privilege to hold formal communion with other like-minded churches [19] and to seek counsel from that association of churches about matters of difficulty or difference, in points of doctrine or maladministration, provided that the means granted to this local church, for its own government and discipline, have already been pursued and followed according to the rule of Christ (2LCF 26.15). [20]

Section 3. Modes of Receiving New Members Defined

Paragraph A. By Testimony

A person is received by testimony when such a one, having been previously baptized, is added to the membership of the church by means of a credible profession of faith and, Lord willing, a letter of commendation. [21]

Paragraph B. By Baptism

A person is received by baptism when such a one is added to the membership of the church through baptism upon a credible profession of faith. [22]

Paragraph C. By Restoration

A person is received by restoration when such a one is added to the membership of the church, having been previously cast out under discipline, and having satisfied the elders with the brethren with a testimony of his unfeigned repentance, bearing fruits worthy of such. [23]

Section 4. Procedure for Receiving New Members

Paragraph A. General Statement

Because the form of the church is the mutual covenanting together of its members, voluntarily giving themselves up to the Lord and to one another, a person is to be received into the church through common consent, that is, through the concurrence of the brethren with the elders. There are a variety of ways for the elders to seek the concurrence of the brethren.

Paragraph B. Application and Interview

The elders are charged with guarding the doors of the church and, therefore, are in a special manner to test the fitness of such who enter. [24] Therefore, a person who desires to become a member of the church shall apply to the elders and request to be interviewed by them. [25] During the interview process the elders will seek to determine whether that person meets the requirements for membership and intends to give wholehearted support to the church’s doctrine, worship, order, and discipline.

Paragraph C. Obtaining Commendation

If the applicant is or has been a member of another church, special effort will be made to determine the person’s standing in that church and his or her reason for leaving. At the discretion of the elders, a letter of inquiry concerning the person’s standing may be sent to that church and a letter of dismission requested before their acceptance as a member in this church is determined. [26]

Paragraph D. Reception through Concurrence

If the elders are satisfied that the applicant meets the requirements for membership, they shall recommend him to the congregation at a stated meeting of the church. The applicant’s testimony of faith will be communicated to the brethren for their consideration. The concurrence of the brethren will be sought, allowing at least seven days for objections or questions to be raised by any member concerning the applicant’s manner of life or doctrine. The elders shall postpone the reception of a person into membership until proper investigation can be made concerning objections which in their judgment are sufficiently serious. The elders, having obtained common consent with the brethren, will publicly receive the applicant into the membership at a stated meeting of the church. [27]

Section 5. Modes of Removing Members Defined

Paragraph A. By Death

A person is automatically removed from the membership of the church when he or she dies.

Paragraph B. By Commendation

A person in good standing is removed from the membership of the church by means of formal commendation to another church, when such a one is free from scandalous sin, avoids causing disunity through their manner of departure, and actually seeks membership in another church.

Paragraph C. By Exclusion

A person is removed from the membership of the church by means of exclusion, when he has, by his own actions, willfully deserted and schismatically separated himself from the communion of the church, contrary to all rule and order, and has therefore broken all bonds of love, despite due admonition according to the rule of Christ. Because the act of exclusion by the church is the just and necessary consequence of the person rending himself from the communion of the church in a sinful manner, it necessarily and self-evidently carries with it the formality of an excommunication. Such a person who cuts himself off from his standing in the church thereby destroys the credibility of his profession of faith (2LCF 26.2) and is thus removed by means of discipline, becoming, by reason of his own actions, a self-excommunicant. [28]

Paragraph D. By Excommunication

A person is removed from the membership of the church by means of excommunication, when he either teaches or insists on holding to false and heretical doctrine, persistently conducts himself in a manner inconsistent with his Christian profession, or persists in disturbing the unity or peace of the church. A member may be excommunicated for either public offenses and scandalous sins or for more private offenses impenitently persisted in after due admonishments to bring him to repentance. [29] Such a person is cut off from his standing in the church, destroys the credibility of his profession of faith, and is thereby removed by means of discipline as an excommunicant (2LCF 26.2). [30]

Section 6. Procedure for Removing Members

Paragraph A. General Statement

Because the form of the church is the mutual covenanting together of its members, voluntarily giving themselves up to the Lord and to one another, a person’s removal from membership must also be through common consent, that is, through the concurrence of the brethren with the elders. There are a variety of ways for the elders to seek the concurrence of the brethren. Moreover, church members cannot remove themselves by resigning from the church and from one another as they please, nor should they seek their dismission from membership without just and weighty cause, but ought to live and dwell together; for Christ commands that they ought not to forsake the assembling of themselves together. [31] Such departure tends to the dissolution and ruin of the body, just as the pulling of stones and pieces of timber from the building or the tearing of members from the natural body tends to the destruction of the whole.

Paragraph B. By Death

When a member of this church is removed from our midst by death, his name shall be automatically removed from the membership roll.

Paragraph C. By Commendation

(1) When a member leaves, it is always desirable that they leave for commendable reasons, in a commendable way, and to a commendable church, so that they may be dismissed into the membership of that church with a letter of commendation and without reservation. [32] A letter of commendation benefits the party for whom it is written, that he may be received among the saints in that place.

(2) They who are joined with consent, should not depart without consent, except forced thereunto by means of discipline. Therefore, a member seeking dismission by commendation must achieve the common consent of the elders with the brethren. It is therefore the duty of such a one, before a request for dismission be granted, to consult with the church, by means of the elders, about the reasons and circumstances for their desire to be removed, so that they may have the church’s approbation, and therefore be encouraged, or otherwise desist.

(3) If the reasons and circumstances for a member's departure be manifestly sinful, or in lieu of performing their Christian duties one to another, the church must not consent to their request for dismission, for in so doing the church would not be acting in faith and would be partaking with him in his sin. If the case be doubtful, but not manifestly sinful, and yet the person is stiffly bent on leaving and will not be persuaded otherwise, it seems best to leave the matter unto God and, for the peace and edification of the church, and what possibility of commendation remains, to refrain from detaining him.

(4) Just and scriptural reasons for why a member might seek his own dismission from the membership of the church are:

1. If a person cannot continue without partaking in sin due to matters of conscience.

2. If a person is being persecuted, just as Paul had to depart from the disciples at Damascus. [33]

3. If a person is suffering a real lack of sufficient livelihood, with an opportunity opened elsewhere to supply that need, together with the means of spiritual edification.

4. Moreover, whereas the principal end of all particular churches is edification, there may be many just and sufficient reasons why a person may remove himself from the communion of one church unto that of another. And of these reasons he himself is judge, for it is incumbent upon each member to take care of his own edification above all other things. It must be understood, however, that a member seeking to remove himself from the communion of the church, expressing a desire to seek his own further edification elsewhere, will have manifested the same concern while a member at this church (e.g., attending upon all the stated meetings of the church and public means of grace; regularly exercising the private means of growth; regularly exercising his Christian duties toward his brethren; and requesting help from his brethren and pastors who have been given watch care over his soul, etc.).

(5) To withdraw from public communion and the administration of any ordinances for these or similar reasons is unlawful and sinful (see 2LCF 26.13): out of contempt of their holy fellowship; out of covetousness; from seeking their own advantage to the detriment of the church; out of schism or want of love; out of a spirit of contention with respect of some offense; because of some evil done by someone in the church which should be either tolerated and overlooked or healed with a spirit of meekness by waiting upon Christ in the further proceeding of the church.

(6) The church cannot dismiss one of its members into the world, except in cases of exclusion and excommunication, for to release a member into the world is to make him a non-member of any church and to put him under the temptation of continuing as such, whereby he would lie dangerously open to the temptations of the evil one, being devoid of all church watch and care, which has occasioned the fall of many from their profession. Therefore, to be dismissed with commendation requires that the person seeking dismission be commended into the membership of another church, to which a letter of commendation and dismission shall be sent, so that they may receive him in faith and not be corrupted by receiving deceivers and false brethren. And until the member being dismissed is actually received into another church, he does not cease to be a member of this church.

(7) If a member be providentially called away for a time, letters of commendation should be sent to the church wherein they shall temporarily attend and shall be sufficient for communion with that church in the ordinances and in their watch and care, just as Phoebe, a servant of the church at Cenchrea, had letters written for her to the church of Rome, that she might be received. [34]

Paragraph D. By Exclusion

(1) Exclusion is considered a mixed excommunication, insofar as it formally consists of the person’s own actions, in willfully, arbitrarily, and destructively deserting and schismatically separating himself from the communion of the church, and of the church’s just and consequent act in excluding him and casting him out of the church.

(2) Therefore, with the common consent of the brethren, the elders shall declare that such a person is excluded, having self-evidently cut himself off from the communion of the church, and is now judged and to be regarded a non-member, so that he may no longer commune with the church in the special ordinances of the gospel until due satisfaction of his repentance is given by him.

Paragraph E. By Excommunication

The elders shall recommend to the congregation, at a regular or specially-called business meeting of the church, that the offender be excommunicated according to the rule of Christ in the Scripture, [35] by an action of the whole church, [36] the brethren acting in concurrence with the elders. An act of excommunication must have the approval of at least two-thirds of the members present, whereupon the elders shall declare that such a person is excommunicated and is now judged a non-member, so that he may no longer commune with the church in the special ordinances of the gospel until due satisfaction of his repentance is given by him.

Section 7. Church Covenant

Having been led, as we believe, by the Spirit of God, to receive the Lord Jesus Christ as our Savior and Lord through the grace of faith, and, on the profession of our faith, having been baptized in the name of the Father and of the Son and of the Holy Spirit, we do now in the presence of God, angels, and each other, solemnly and joyfully give up ourselves to the Lord and to one another in this particular church according to the apostolic institution that He may be our God and we may be His people through the everlasting covenant of His free grace, to conform to all His holy laws and ordinances for our growth, establishment, and consolation, that we may be a holy spouse unto Him.

Being convinced from Holy Scripture that the form or essence of a particular church is our covenanting with and giving ourselves up to the Lord and one another, [37] we do mutually covenant and agree:

1. That we will, to the utmost of our power and by the help of the Holy Spirit, walk together in one body and like mind, in all holiness, godliness, humility, sweetness of spirit, and brotherly love, to render our communion delightful to God, comfortable to ourselves, and lovely to the rest of the Lord’s people as becomes the disciples of Christ. [38]

2. That we will jointly contend and strive together for the faith and purity of the gospel, the truths of Jesus Christ, and the doctrine, worship, order, government, discipline, privileges, and honor of this His church. [39]

3. That we will diligently labor and study to keep the unity of the Spirit in the bond of peace in the church, [40] to be careful to avoid all causes and causers of division, as much as it is up to us. [41] Furthermore, we shall protest against all dividing principles or practices as being abominable to our souls and inconsistent with that Christian charity which declares men to be Christ’s disciples. [42]

4. That we will sympathize with one another in all outward and inward conditions, communicating to one another the outward material things of this life according to our ability and need, [43] inwardly bearing each other’s burdens that we may be mutual helps to one another, and thereby answer the end or goal of our near relation. [44]

5. That we will bear with one another’s weaknesses and infirmities, in much pity, tenderness, meekness, and patience, not repeating them to any inside or outside the church, except by Christ’s rule and the order of the gospel, willing to cover one another’s slips and common failings, [45] forgiving one another while consciously putting away all bitterness and anger. [46]

6. That we will watch over one another’s conduct for good and not allow sin to rest in the heart of our brother, but by using all possible means endeavor to bring the person to repentance and reformation of life, in brotherly love, according to the rule of Christ, and that we will endeavor to provoke one another to holiness, love, and good works. [47]

7. That we will keep the private matters of our church confidential, without divulging them to any that are not members of this particular body, for we believe that the church ought to be as a garden enclosed and a fountain sealed. [48]

8. That we will steadfastly attend the meetings appointed by the church on the Lord’s days, to honor the Sabbath and keep it holy, and on other days, unless providentially hindered by such things as illness, accident, or the works of necessity and mercy. [49]

9. That we will diligently strive for our own edification, the edification of our families, [50] and the edification of the body, [51] in making use of the various public means of grace [52] and private means of growth. [53]

10. That we will make special and conscientious effort to pray always for one another’s welfare, for the glory, peace, and growth of the whole church in general, for the presence of God in it, the pouring forth of His Spirit on it, His protection over it, and for our ministers and the success of their ministry. [54]

11. That we will recognize and submit to the ministerial authority of our elders, as unto the Lord; [55] that we will regard and esteem them highly for their work’s sake, [56] steadfastly attend on their ministry, freely consult them concerning our souls, [57] encouraging their hearts and strengthening their hands, avoiding all that may weaken their hands or discourage their minds, treating them affectionately when present and speaking respectfully of them when absent. [58]

12. That we will support financially the work of the Lord, by systematic and proportionate giving, according to the rule of Scripture, and to ensure the comfortable support of His ministers, knowing that the Lord has ordained that those who preach the gospel should live of the gospel. [59]

We humbly submit unto these and all other gospel duties, conscious of our own weaknesses, but promising and purposing to perform them in the power and strength of the blessed God, whose we are and whom we desire to serve. To whom be glory now and forevermore.

Article VI – Church Discipline

Section 1. Formative Discipline

Every disciple of Christ must be under His discipline (His instruction and correction), which is administered to each one through the church. [60] Mutual submission to one another and to the elders whom the Lord has set over His church will, by His appointment and grace, result in the sanctification of each member individually and of the whole body collectively. [61] There are occasions, however, when failure in the application of this formative discipline makes the application of corrective discipline necessary.

Section 2. Corrective Discipline

Paragraph A. Confidentiality and Integrity of Knowledge

In all matters of corrective church discipline, when members become aware of the offense and the disciplinary action being brought against the unrepentant member, the members are expected, without exception, to hold the knowledge with integrity, avoiding gossip and the defamation of character. [62] Church disciplinary matters are internal affairs and must not be paraded before the world lest we should be guilty of giving what is holy to dogs and casting pearls before swine. [63] The church in this respect (as well as in others) is to be “a garden enclosed, a spring shut up, a fountain sealed.” [64] Nevertheless, this care for integrity of knowledge does not release the church from its legal responsibility to report criminal activity to the civil magistrate.

Paragraph B. General Statement on Corrective Discipline

Corrective discipline aims at the glory of God in the church, the restoration and reformation of an erring member, [65] the purity of the church, [66] the further edification of the church in mourning for sin and fearing God, [67] and the conviction of the world under sin before a righteous God. [68] Corrective discipline becomes necessary when heretical doctrine or disorderly or scandalous conduct appears among the members of the church. Whenever possible, reasonable efforts must be made to gain your brother, attempting to resolve difficulty, correct error, and remove offense through counsel and admonition. [69] When admonition is not heeded, one of the following means of corrective discipline may need to be applied.

Paragraph C. Suspension with Admonition

(1) Any conduct on the part of a member which disturbs the peace of the church or prejudices its testimony may require that the offending brother or sister be debarred by the authority of the elders from participating in the special ordinances of the church. Suspensions shall be administered with a due public admonition, that is, a faithful endeavor to convict a person of his fault as to matter of fact and circumstance, as well as his duty, charging it upon his conscience in the name of the Lord Jesus with all wisdom, authority, and meekness. [70] While a member is under such discipline, he shall be treated by the congregation according to the directions given in 2 Thessalonians 3:6-15. Although such a person is considered to be walking disorderly, he must still be regarded as a member and not as one cut off from the church. In all cases of suspension, the offending member shall be dealt with through the further proceedings of the church either by being cast out of the membership through further discipline or restored to the church through repentance. The church shall wholly forgive and publicly receive back into full communion those who humbly submit to the imposed discipline and bear fruits worthy of repentance.

(2) If a member has sinned publicly, even when he shows hopeful signs of repentance, including submission to the admonition of the elders and brethren, it may still be necessary to suspend him for a time from some of the privileges of membership lest reproach be brought upon the church, lest others be emboldened to sin, and lest the offender himself fail to test his own soul and realize the gravity of his offense.

(3) If a member is accused of sin or absences himself from the congregation, obstinately refusing to meet with the elders that the matter may be investigated, he shall be suspended from the membership, and such suspension shall continue until dealt with in the further proceedings of the church.

Paragraph D. Excommunication

(1) In all such cases wherein a member is accused of persistently and impenitently walking in a manner unworthy of the gospel and of his own profession of faith, or of persistently and impenitently holding to such doctrines that likewise avert the foundation of the gospel and of his own profession of faith, [71] after appropriate efforts have been made to bring him to repentance, the elders shall recommend that the offending member be excommunicated. [72] In order to fulfill the scriptural requirements for a majority, [73] and to protect the privileges and liberties of the minority, in accordance with the light of nature and Christian prudence (2LCF 1.6), a two-thirds majority of the members present and voting shall be required in order for the sentence of excommunication to be pronounced.

(2) The Lord Jesus Christ promises to be present with and to speak through His church, gathered and agreeing in His name, with His presence and power to hear, to judge, and to speak according to the mind of Christ, concerning an erring member and his membership in the visible kingdom of God. [74] The judgment that is rendered is an act of the Lord Jesus Christ, wherein He exercises His power through the whole church, the brethren acting in concurrence with the elders.

(3) The elders shall communicate to the brethren the nature of the person’s sin and impenitence, according to matter of fact and circumstance, in order to consider, not whether we think or feel that he be a Christian, which only God knows with certainty, but whether the person’s present sinful conduct and/or confession be inconsistent with a Christian profession, which may be known and measured according to the rule of Christ in His Word. [75]

(4) The judgment of excommunication is an act whereby the erring member is cast out of the visible kingdom of Christ, totally separated from the privileges of the church and delivered over to the visible kingdom of Satan, and is bound in the guilt of the sin that destroyed the credibility of his profession, such that the guilt of his conscience is not to be loosed by any, nor may the credibility of his profession be reaffirmed and restored by any, except by the further proceeding of the church in which he was excommunicated, by reason of his repentance and restoration, which also may be known and measured according to the rule of Christ in His Word. [76] Until such repentance is made evident to the church, what is bound on earth remains bound in heaven, such that, for the sake of conscience, his and ours, he is to be regarded and related to as a heathen and a tax collector, [77] unto the end that he sincerely desire to be loosed from the guilt of his conscience and have the credibility and confidence of his own Christian profession restored, if perhaps God in heaven may grant him repentance unto life (2LCF 15.2). [78]

Section 3. Appeal

(1) The action of the church, in its proper use of the keys in matters of discipline, carries the highest conceivable authority and, although not infallible, is both definitive and binding, as clearly stated in Matthew 18:18-20. That which is bound on earth is bound in heaven, and only that particular church through which the Lord Jesus binds a person in the guilt of his sin is able to receive his repentance and, in the name of Christ, loose him from that guilt. There is no higher court on earth to which to appeal than that established by Christ in the visible and local church, [79] and a member may not resign his membership in order to avoid church discipline.

(2) Because it is possible for a church to err in the use of the keys, and because erring keys do not bind, any member who believes he has been unfairly disciplined, after all due effort by him in humility and love to seek resolution of the matter through the elders of the church, and having neither been persuaded of the justness of the censure nor relieved of it, can appeal to any association of churches with which this church formally holds communion, by contacting an elder of one or more of those churches (2LCF 26.15). The association will review the case and offer its counsel, which will be communicated to the whole church and carefully considered and weighed by the elders of this church. [80]

(3) No other church or association of churches is entrusted with any church power properly so called or with any jurisdiction over this visible and local church to exercise any censures, to repeal censures, or to impose their determination in any way. Nevertheless, they may exercise doctrinal authority by a ministerial declaration and application of the Word of God. Therefore, no church or association of churches may repeal or reverse the action of this church; yet, they may after due investigation come to make an informed judgment and declare that such censure was done in error and is therefore null and void according to the rule of Christ.

Section 4. Restoration

It is the duty of the church to forgive and restore to full communion a disciplined person who gives evidence of his repentance and reformation. [81] This shall be done on the recommendation of the elders and with the concurrence of the brethren, either by announcement, in cases of suspension, or by a two-thirds majority of the members present and voting, in cases of excommunication and exclusion. In all such cases, a reconciled and restored member should be received with meekness, removing all discouragement; [82] with compassion, using all means of consolation; [83] with charity, restoring the bonds of love; [84] and with joy, praising God and rejoicing that the ordinance of Christ has achieved its intended end. [85]

Section 5. Protective Discipline

While this church has no authority to exercise discipline over non-members, it does have the right and responsibility to protect its members from those who would disrupt its peace and the purity of its life and doctrine. [86] If and when such persons should trouble this church, the elders shall name them, identify their errors, and warn the members not to associate with them. [87]

Article VII – Baptism and the Lord’s Supper

Section 1. General Statement

There are two sacraments of special significance which our Lord has commanded us to observe, namely, Baptism and the Lord’s Supper. [88] These are most holy ordinances and should be observed with solemnity and dignity. [89]

Section 2. Baptism

Baptism is the initiatory ordinance by which a new believer enters the visible church upon a credible profession of faith and therefore should only be observed once. [90]

Section 3. Lord’s Supper

The Lord’s Supper has been given to the church for the spiritual nourishment and edification of its members and, therefore, may be observed by all members of good standing in a particular visible church and should be celebrated frequently, even weekly, if possible, as the church assembles on the first day of the week, that is, the Lord’s Day. [91]

Article VIII – Officers of the Church

Section 1. General Statement

Jesus Christ alone is head of the Church, and He governs His church through officers whom He appoints and who are endowed by His Spirit with the gifts and graces needed to accomplish their work.[92] Officers in the church are of two kinds, elders (also called “bishops” and “pastors”) and deacons. [93] It is the duty of the church to seek to discover among its members those to whom Christ the Lord has imparted the necessary gifts and graces pertaining to these offices and, after formally recognizing such by common suffrage, to set them apart with prayer and fasting. [94]

Section 2. Elders

Paragraph A. General Statement

The Scripture indicates that a plurality of elders in the local church is the ideal. [95] Elders are also called “bishops” (meaning overseers), because they are charged with the oversight of the assembly, and “pastors and teachers,” because they are given to the church “for the perfecting of the saints, for the work of ministering, for the building up of the body of Christ.” [96]

Paragraph B. Qualifications

Any man holding the office of elder must possess the necessary gifts and graces clearly set forth in Scripture, especially in 1 Timothy 3:1-7 and Titus 1:5-9. Any man thus called to this office must be able conscientiously and fully to affirm his agreement with the Articles of Faith and the Constitution of this church. Should he at any time move from this position, he is under spiritual and moral obligation to make this fact known to the church. [97]

Paragraph C. Authority of Office

(1) The power and authority belonging to the office of elder is given immediately by Christ, who is the Head of the church. [98] While no church authority or rule (properly so called) is granted to the brethren, but is reserved wholly to the elders by way of office, all authority in the church is ministerial, consisting in an authoritative declaration and application of the Word of Christ unto the souls of men. [99] And the sole end of all ministerial authority in the church is the edification of itself in love. [100]

(2) The Lord Jesus Christ has granted to the elders of this church the power of rule and authority, for the peculiar administration of ordinances and the execution of certain duties (2LCF 26.8): to exercise the keys in the preaching of the Word and in the administration of the sacraments; [101] to call the church to assemble together; [102] to examine potential members and officers; [103] to ordain officers whom the brethren have chosen; [104] to open and close the door of speech in church meetings; [105] to receive accusations, prepare matters beforehand, and declare God’s mind in handling offenses and pronouncing censures before the church; [106] to bless the people with a benediction; [107] to minister privately to the saints; [108] to oversee the diaconal needs of the church; [109] and to represent this church in associational matters. [110]

Paragraph D. Responsibilities

Elders are responsible for the oversight of the church, including but not limited to the following: the church’s doctrine, worship, order, discipline, finances, and outreach; and the spiritual welfare of its members. Although there is parity of office among them, and while every elder should be able to teach, some may be more engaged in formal and public teaching while others may be more engaged in private teaching and admonishing, or in the governance of the church. [111] In view of the fact that the responsibilities of this office are numerous and grave, it is highly desirable that at least one elder should fully devote his time to the work of the ministry and the oversight of the church.

Paragraph E. Maintenance

The church is responsible to give adequate financial support to such elders that especially labor in the Word and doctrine. [112]

Paragraph F. Assistance

The elders have the right to appoint all committees and directors of church activities at their discretion, for the orderly functioning of the church. These in turn shall be responsible to the elders. [113] Moreover, although the preaching of the Word belongs to the elders of the church by way of office, it is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit, being tested and approved by the church, may and ought to participate in it as they are able and have opportunity. Such that are recognized as “gifted brothers” do not hold any office in the church or possess any authority by way of office, but do exercise their gifts under the direction, tutelage, and authority of the elders (2LCF 26.11). [114]

Paragraph G. Calling

The church should endeavor to discover from among its members and then formally recognize all the men whom the Holy Spirit has endowed with the requisite gifts and graces to be set over the church, but only such men. It is also free to call qualified men from outside the local congregation to come into its midst and serve in this office. When a man has been judged fit and called to this office, the church will have the confidence that it has recognized an overseer whom the Holy Spirit has set over it. Neither the number of elders nor the length of their term of office can be fixed by the church.

Paragraph H. Discipline

While elders are overseers of the flock, they are also members of the same flock. Therefore, each elder is under the oversight of his fellow elders and is subject to the same discipline as are all the members of the church, according to the manner of Christ’s rule in 1 Timothy 5. [115]

Section 3. Deacons

Paragraph A. Responsibilities

Deacons are men called forth by the church in order to serve tables, that is, the table of the poor, the Lord’s table, as well as the minister’s table. [116] In cooperation with and in subjection to the elders, the deacons are to be entrusted with the outward and material resources of the church, out of which resources they are to assist those members who are in need; prepare and distribute the bread and wine for the Lord’s table; and provide for the pastors of the church in such a way that enables them to devote themselves to prayer, to the Word, and to hospitality. Moreover, they should see to it that all the members of the church do contribute towards these needs, from out of their own resources and according to their ability, so that all of the needs of the body may be met and none be neglected. [117] By the faithful discharge of this office, deacons shall obtain for themselves a good standing and great boldness in the faith. [118]

Paragraph B. Qualifications

Any man holding the office of deacon must possess the necessary gifts and graces clearly set forth in Scripture, especially in Acts 6:3 and 1 Timothy 3:8-13. Any man thus called to this office must be able conscientiously and fully to affirm his agreement with the Articles of Faith and the Constitution of this church. Should he at any time move from this position, he is under spiritual and moral obligation to make this fact known to the church. [119]

Paragraph C. Power of Office

This office of deacon is an office of service, which gives not any authority or power in the rule of the church, but being an office, Christ does grant a right and power for the discharge of the work of service that is particular to this office, to be exercised in cooperation with and subjection to the elders of the church.

Paragraph D. Calling

The church should endeavor to discover from among its members and then formally recognize all the men whom the Holy Spirit has endowed with the requisite gifts and graces to be called as a deacon, but only such men. When a man has been judged fit and called to this office, the church will have the confidence that it has recognized a servant whom the Holy Spirit has given to it. Neither the number of deacons nor the length of their term of office can be fixed by the church. [120]

Section 4. Appointment and Removal of Officers

Paragraph A. General Statement

(1) No man may take the honor of a church office unto himself, but only such as are called thereunto by Christ, being gifted and fitted by His Spirit. [121] The whole church has the privilege and responsibility to choose and call its own officers in recognition and confirmation of their being gifted and fitted by Christ. The whole church also has the liberty to remove its officers. [122]

(2) The calling of an officer is of such gravity that it should be accompanied by much prayerful waiting on God for guidance, a careful examination of the relevant passages of Scripture, and a dispassionate evaluation of each man formally recommended to a particular office. Every member of the church has an interest and responsibility in seeking the mind of Christ in these matters pertaining to the order and government of the church.

Paragraph B. Recommendation by the Elders

The elders may ask the congregation’s help in seeking out qualified men for these offices. The elders alone may at any time during the year formally recommend a candidate to either office and call a special congregational business meeting for their consideration. If there be no elders in the church to bring the recommendation(s), the brethren, at any properly convened congregational meeting, have the liberty to determine the best means to search for and elect a qualified man to the office of elder. In this case, the church should also seek counsel from those churches with whom it associates. In no case may a man be formally recommended to either office without his knowledge and prior consent. [123]

Paragraph C. Election by the Brethren

After a period of examination, when the time comes to consider a formal recommendation during a business meeting of the church, the candidate for office and any members of his immediate family who are present shall be requested to leave the room while his qualifications are openly discussed by the entire congregation in the fear of God and in the light of the Scripture. After that a vote shall be taken (2LCF 26.9). [124] Ideally, the vote of the congregation will in such matters be unanimous, but if unanimity is not realized, no less than three-fourths majority of the members present and voting shall be required for the election of any officer.

Paragraph D. Installation and Ordination

Following the election of an officer, he shall be publicly installed in his office at a regular worship service by the prayer and fasting of the whole church and the laying on of the hands of the existing elders (2LCF 26.9). [125] If there be no existing elders, ordained ministers of other churches, with whom this church formally associates, may and ought to be invited to participate in the laying on of hands.

Paragraph E. Removal without Prejudice

An officer may step down from his office without prejudice if for just and weighty reasons he finds he is no longer able to discharge the duties of it and he obtains the concurrence of the elders together with three-fourths of the members present and voting. An officer may also be removed without prejudice if he obtains the church’s dismission by commendation.

Paragraph F. Removal under Corrective Discipline

An elder or deacon that is placed under suspension shall be suspended from the duties pertaining to his office until the matter of his discipline be resolved. If the matter of discipline is resolved in his excommunication, he shall thereby be automatically removed from office. If the matter of discipline is resolved in his restoration to full communion, he may resume his duties without prejudice, unless the elders believe he has disqualified himself from office and is subsequently removed from office with the concurrence of three-fourths majority of the members present and voting. Should it become necessary to remove a paid elder, his compensation may continue for a time at the discretion of the church.

Article IX – Congregational Business Meetings

Section 1. General Statement

(1) The elders shall regularly keep the congregation informed of all matters of concern to the church. There shall be an annual business meeting of the church in order to review the budget and transact other church business. This shall be held within the first month of the church’s fiscal year. Special business meetings may be called at other times at the discretion of the elders.

(2) All things shall be done decently and in order. This requires, firstly, that all church acts are performed or perfected in a congregational way, that is, by the leading of the elders with the concurrence of the brethren, for without the consent and concurrence of both nothing is esteemed a church act. Secondly, parliamentary procedure as outlined by Robert’s Rules shall ordinarily be followed in the conducting of the business meetings of the church. However, because ecclesiastical matters must ultimately be handled in a biblical and ecclesiastical manner, according to the church’s mixed form of government, Robert’s Rules may be adapted when it is necessary in order to ensure that all church business proceeds in a congregational way, as it is elaborated upon in this Constitution. This means that, when motions are made, they must be made by the elders, or else, if by a member of the church, seconded by the elders before they may be presented to the whole church for its common consent.

Section 2. Calling of Meetings

All congregational meetings shall ordinarily be called and conducted by the elders. In the event that there is no elder, a designated deacon may call for a meeting, and in the event that there is no deacon, a member in good standing may request a business meeting by a written petition; a meeting shall be called and convened upon the agreement and signature of one-fourth of the voting membership. Special care must be taken by all not to create division or disrupt any church order (2LCF 26.13).

Section 3. Notice of Meetings

Paragraph A. Business Meetings

Notice of all congregational business meetings shall ordinarily be given at regular services on two successive Lord’s Days immediately prior to the meetings. However, in more urgent matters, a meeting may be called on shorter notice by notifying each regular member of the time, place, and purpose of the meeting.

Paragraph B. Informational Meetings

Informational meetings for the hearing of special reports or for seeking the counsel of the congregation may be called on shorter notice, but no vote may be taken or other business transacted at such meetings.

Section 4. Voting

Paragraph A. Qualifications

All members who are in good standing in the church may vote on any church matter brought before the congregation.

Paragraph B. Dissension

(1) Every church act requires common consent, that is, the brethren concurring with the elders. This does not mean that there must be unanimity, though unanimity ought to be sought, for the apostolic and primitive churches were generally of one accord, of the same mind, and able to speak with one voice. [126] But differences do arise, for we only ever know in part. Nonetheless, in matters of church jurisdiction, because the church is the visible kingdom of Christ, every member is bound to render judgments that conform to the rule of Christ in His Word and so must remain willing to persuade and be persuaded according to that same rule. Unto this end, those who dissent from their brethren are required to explain the grounds and reasons for their dissent, either in the presence of the assembly or, when possible, to the elders in advance of the meeting.

(2) If the grounds and reasons of such as do dissent, upon due consideration, appear to be weighty, conforming to the rule of Christ in His Word, the others ought to submit and yield thereunto, not as to the voice of their brethren only, but as to the voice of Christ in His Word. But if the grounds and reasons of such as do dissent, upon due consideration, appear to have little or no weight, the elders of the church, or some other of the brethren, may and ought to declare them to be invalid, demonstrating them to be so according to the rule of faith and reason.

(3) If those dissenting be satisfied accordingly, then the matter shall proceed and be resolved by common consent. However, it is possible that they remain unsatisfied, either on account of the want of light (and so, through weakness of judgment) or on account of the stiffness of will (and so, through the strength of pride).

(4) If the former be the case, let the whole church, the elders and brethren, take further pains lovingly to inform them and patiently to bear with them until the matter be resolved, so that they come either to consent or at least to be content to refer the matter to the judgment of their brethren, yielding to the mind of Christ made known through the church, agreeing to recognize and uphold the judgment of the whole church “with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace.” [127]

(5) But if the latter be the case, and so through partiality or prejudice their dissent appears to spring from stiffness of will or a spirit of pride, contention, and contradiction, insofar as they remain unwilling to give way to the judgment of their brethren and yield to the mind of Christ made known through the church, the church ought to proceed with common consent to admonish them, not simply for dissenting but for the manner in which they have dissented, such that their liberty of voice be taken away until they remove this offense from their brethren.

(6) Moreover, if the elders and brethren find themselves unable to clear the matter fully, and in such cases where the matter is weighty and the doubt is great on both sides, the elders may, with common consent, entreat a church or churches with which we hold communion to send some of their elders or brethren who may be fit to judge in such a cause. At a duly called business meeting, gathered in the name of Christ, the whole matter is to be laid open to those assisting, who will by the help of Christ study the facts and circumstances according to the rule of His Word. By God’s grace, counsel will be offered, a right way of peace and concord will be discovered, the matter will be cleared, and the spirits of the brethren on all sides will be comfortably satisfied.

Section 5. Quorum

The regular members present at any properly convened congregational meeting shall, at the discretion of the elders, constitute a quorum for the transaction of business.

Section 6. Chairmanship

Any elder shall preside at all business meetings. In the event that there are no elders, a designated deacon shall preside, and in the event that there are no deacons, a male member chosen by the congregation shall preside.

Article X – Amendments and Revisions

Section 1. General Statement

This constitution may be amended or revised at any regular business meeting, by the vote of two-thirds majority of the members in good standing present and voting, provided public notice of the same has been given one month previous to the meeting, including one public notice in writing in the church bulletin.

Section 2. Previous Versions

All previous amendments and revisions are hereby repealed and made null and void. [128]

Article XI – Dissolution

In the event of dissolution, all assets of the church shall be distributed for one or more exempt purposes within the meaning of Internal Revenue Code 501(c)(3), or the corresponding section of any future federal tax code, provided such tax code does not conflict with Section 1 of Article III, or with our Articles of Faith as identified in Article IV of this Constitution.

Statement on Full Subscription

Adapted from What Is “Full Subscription?”
by Dr. James M. Renihan

Confessional subscription employs three main terms in its nomenclature: absolute, strict/full, and loose. Sycamore Reformed Baptist Church and its officers, along with its gifted brothers, has adopted the middle position. According to Dr. Morton H. Smith, “strict or full subscription takes at face value” the terminology used in adopting a confession of faith.

In an article entitled “The Case for Full Subscription” (in The Practice of Confessional Subscription, ed. by David Hall, Lanham, MD: University Press of America, 1995, pages 185-6), Dr. Smith provides some helpful insights. He states:

Note some things that full subscription does not mean. First, it does not insist that all of the teachings of the Confession . . . are of equal importance (just as not all of the teachings in the Bible are of equal importance). The full subscriptionist recognizes that some doctrines are more foundational than others, in accord with the Biblical example. Positively, the full subscriptionist believes that in professing that the Confession . . . [is] his confession, he is subscribing to all of the doctrines in the Confession . . . they are all part of the system of doctrine . . . . Second, full subscription does not require the adoption of every word of the Confession . . . but positively believes that we are adopting every doctrine or teaching of the Confession . . . . Third, full subscription is not a placing of the subordinate Standards on the same level as the Bible.

We maintain the primacy of the Scriptures and fully receive the Confession of Faith as a truthful expression of our convictions regarding the details of Scripture. This does not mean that we treat every doctrine in the Confession of Faith as if it were equally important, but we do commit ourselves to all the doctrines of the Confession of Faith. As Dr. Smith has well said: “full subscription does not require the adoption of every word of the Confession . . . but positively believes that we are adopting every doctrine or teaching of the Confession.” This is an important distinction and needs to be understood. It is possible to be cautious about the wording used to express a specific doctrine without denying the doctrine that wording seeks to define. Full or strict subscription honestly and without reservation adopts all the doctrines expressed in the confessional formulation.

In the case of Sycamore Reformed Baptist Church and its officers, along with its gifted brothers, this means that in subscribing the document commonly known as the Second London Baptist Confession of 1689, we fully receive all the doctrines contained in it as true and founded on the Word of God.