Heritage Baptist Beliefs

 HERITAGE BAPTIST CHURCH of Mexico

Ministering in Chapala

PREAMBLE AND STATEMENT OF FAITH

PREAMBLE

We believe that it is crucial to the spiritual health and public witness of our fellowship that we express and esteem the glorious truths that God has graciously revealed to us in the Bible. These doctrinal truths are an anchor to the church in the midst of widespread uncertainty, and they equip the people of God to confront religious anti-Christs and false prophets as well as the secularist society of our day.

We believe that it is for the best that our biblical mandate is not to accept the lowest common denominator of doctrine around which all can gather, but to elevate the fullness of biblical truth and to teach and hold fast to the “whole counsel of God” (Acts 20:27).

We believe that the Bible speaks clearly on the essential concepts of the Christian faith and that it is our responsibility to proclaim, “the good doctrine” to “guard the good deposit” (2^nd Timothy 1:14) entrusted to us. That is why we undertake to define as clearly as possible what we believe to be the foundational principles of the Scriptures. We attempt to avoid becoming arrogant in what we believe and in thrusting divisive dogmatism and secondary issues to the forefront (1 Timothy 4:6).

We do not believe that every article in this statement of faith is of equal importance. Some are considerably more essential than others. Thus, we do not believe that every doctrine stated below must be believed in order for someone to be saved.

It should also be understood that this statement of faith is not an absolute for people who attend HERITAGE Baptist Church. Disagreement with any particular assertion does not disqualify a person from being actively engaged in the ministries of this local body of believers. We welcome and embrace all who believe in and follow the Lord Jesus Christ, whether or not they can affirm every article of faith in this statement. We welcome and embrace all who are still searching for spiritual truth and have not yet acknowledged Jesus as Lord and Saviour.

The purpose of this declaration of our doctrinal beliefs is to make known where HERITAGE BAPTIST CHURCH stands on issues of importance to our Christian faith and life. These are the biblical and theological truths and boundaries that will be honored by those who teach and preach at HERITAGE Baptist Church, whether on the Lord’s Day services, at our corporate meetings, in small group meetings, formal classroom settings, or any other expression of life and training. Whereas we recognize that differences of opinion and interpretation may exist among the people of this local church, and that robust, yet humble, discussion and debate on these matters is spiritually healthy, nothing contrary to this statement of faith will be either publicly or privately taught or promoted.

We do not claim perfect knowledge for this statement of faith. God’s Word alone is inerrant and infallible, not our interpretations of it. Thus, we will always be open to correction from Scripture and will refine this statement as the Spirit teaches and guides us.

Our hope and prayer is that we will know how “to contend [without being contentious] for the faith that was once for all delivered to the saints” (Jude 3), and that by faithfully and humbly holding fast to the word of truth we will both honor the Lord Jesus Christ and be a rich and encouraging blessing to his bride, the church.

STATEMENT OF FAITH

1. We believe that the Scriptures, both Old and New Testaments consisting of 66 Books are the inspired Word of God. The Bible in original writings is without error and is the complete revelation of his will for the salvation of mankind. Furthermore, it is the final authority for all Christian faith and life (Matthew 5:18; John 10:35; 17:17;2 Timothy 3:16-17; 2 Peter 1:20-21).

2. We believe that the one true God exists eternally in three persons, Father, Son, and Holy Spirit, and that these, being one God, are equal in deity, power, and glory. We believe that God not only created the world but also now upholds, sustains, governs, and providentially directs all that exists and that he will bring all things to their proper consummation in Christ Jesus to the glory of his name. We believe that God has exhaustive foreknowledge of all future events, including the free choices of all moral agents, both angelic and human, that he hears and answers prayer, and that he saves from sin and death all who come to him through Jesus Christ (Isaiah 40- 48; Psalm 104; Psalm 139; Matthew 10:29-31; 28:19; Acts 17:24-28; 2 Corinthians 13:14; Ephesians 1:9-12; 4:4-6; Colossians 1:16-17; Hebrews 1:1-3; Revelation 1:4-6).

3. We believe that Jesus Christ is God incarnate, fully God and fully man, that he was conceived by the Holy Spirit and born of a virgin, lived a sinless life, and offered himself as a substitutionary sacrifice for sinners. By the blood of his cross he satisfied the wrath of God and obtained for us eternal redemption, the forgiveness of sins, spiritual adoption as sons and daughters, life everlasting, and defeated the powers of darkness. He was raised bodily on the third day and ascended to the right hand of the Father, there to make intercession for the saints (Isaiah 53:1-12; Matthew 1:18-25; John 1:1-18; Romans 8:34; 1 Corinthians 15:1-28; 2 Corinthians 5:21; Galatians 3:10-14; Ephesians 1:7; Philippians 2:6-11; Colossians 1:15-23; 2:15; Hebrews 7:25; 9:13-15; 10:19; 1 Peter 2:21-25; 1 John 2:1-2; 3:8).

4. We believe that the Holy Spirit is fully God, equal with the Father and Son. The primary ministry of the Holy Spirit is to glorify the Lord Jesus Christ. The Holy Spirit also convicts unbelievers of their need for Christ and imparts spiritual life through regeneration (the new birth).

The Spirit indwells, sanctifies, leads, illumines, and graciously empowers for godly living and service all that come to faith in Christ. We believe that the Lord Jesus Christ baptizes believers in the Holy Spirit, in whom also we are sealed for the day of redemption. Subsequent to conversion, the Spirit desires to fill, empower, and anoint believers for ministry and witness (Matthew 3:11; John 1:12-13; 3:1-15; 15:26-27; 16:7-15; Romans 8:9; 1 Corinthians 12:12-13; 2 Corinthians 1:21-22; Ephesians 1:13-14; 5:18).

5. We believe that the gospel is the good news of what God has accomplished for sinners through the life, death, and resurrection of his Son, our Savior, Jesus Christ. The gospel is centered in Christ and is not proclaimed if his death and resurrection are not the focus of our message. The church is responsible for the declaration of this good news and the defense of it against all who would seek to distort or redefine its core truths. The gospel is the foundation for the life of the Church and our only hope for eternal life. The Gospel is not only the means by which people are saved, but also the means by which people are sanctified. The truth of the Gospel enables us to genuinely and joyfully do that which is pleasing to God and to grow in progressive conformity to the image of Christ (Mark 1:1; Luke 24:46-47; John 3:16-18; Romans 1:16-17; 1 Corinthians 1:18-25; 2:2; 15:1-4; 2 Corinthians 4:1-6; 9:13; Galatians 1:6-9; 2 Timothy 1:8-14; Jude 3-4).

6. We believe that Adam was created in the image of God, righteous and without sin. In consequence of his disobedience, Adam’s posterity are born subject to sin and moral corruption, and are therefore by nature and choice the children of wrath, justly condemned in the sight of God, wholly unable to save themselves or to contribute in any way to their acceptance with God (Genesis 1-3; Psalm 51:5; Romans 3:9-18; 5:12-21; Ephesians 2:1-3).

7. We believe that God chose us in Christ before the foundation of the world and will, through the work of the Holy Spirit, draw the elect to faith in his Son, our Lord Jesus Christ. We are therefore justified by grace alone, through faith alone, in Christ alone. No ordinance, ritual, work, or any other activity on the part of man is required in order to be saved. This saving grace of God, through the power of the Holy Spirit, also sanctifies us by enabling us to do what is pleasing in God’s sight in order that we might be progressively conformed to the image of Christ (John 1:12-13; 6:37-44; 10:25-30; Acts 13:48; 16:30-31; Romans 3-4; 8:1-17,31-39; 9:1-23; 10:8-10; Ephesians 1:4-5; 2:8-10; Philippians 2:12-13; Titus 3:3-7; 1 John 1:7,9).

8. We believe that Satan, originally a great and good angel, rebelled against God, taking a multitude of angels with him. He was cast out of God’s presence and is at work with his demonic hosts to establish his counter-kingdom of darkness and evil on the earth. Satan was judged and defeated at the cross of Christ and will, at the end of the age, be cast forever into the lake of fire which has been prepared for him and his angels (Matthew 12:25-29; 25:41; John 12:31; 16:11; Ephesians 6:10-20; Colossians 2:15; 2 Peter 2:4; Jude 6; Revelation 12:7-9; 20:10).

9. We believe that the Church is the Bride of Christ and is comprised of all believers in every age. The Church is also God’s primary instrument through which he is fulfilling his redemptive purposes in the earth. We believe that God has called the Church to preach the gospel to all nations, and especially to remember the poor and to minister to their needs through sacrificial giving and practical service. We also affirm the priesthood of all believers and the importance of every Christian being joined with and actively involved in a local community of the saints (Isaiah 58:6-12; 61:1; Matthew 16:17-19; 28:18-20; Luke 4:18; 21:1-4; Acts 2:17- 18,42; Galatians 2:10; Ephesians 3:14-21; 4:11-16; 1 Timothy 6:8; Hebrews 10:23-25; 1 Peter 2:4-5,9-10).

10. The elect are declared righteous in the sight of God because of Christ’s perfect life, His substitutionary death, and the imputation of His righteousness. Justification can never be the reward or result of human works or merit, nor does it grow out of an infusion of Christ’s righteousness. It is granted through faith alone in the person and work of Christ alone. (Isaiah 53:11; Romans 4:5-8, 11, 16, 20-25; 2 Corinthians 5:21; 8:9; 1 Peter 1:18-19; Romans 3:20-21, 27-28; 4:1-5; 10:1-4; Galatians 2:15-16; 20-21; 3:10-14; Titus 3:4-7; Romans 4:1-8; 5:12-19; Hebrews 10:14; Genesis 15:6; John 1:11-12; Romans 1:17; 3:20, 26-28; 4:5, 20-24; 5:1; Galatians 2:15-16, 20-21; 3:2-3, 5-9, 11-13; 5:1-6; Ephesians 2:8-9; Philippians 3:9; John 3:14-18, 36; 14:6; Acts 4:12; 2 John 9; 1 Corinthians 16:22)

According to God’s purpose in predestination, the justified are progressively conformed (Sanctification) to the image of Christ. All true believers direct their will and affections toward this purpose, putting to death the desires and deeds of the flesh by the enabling power of the Holy Spirit as God’s Word is more fully understood and applied. While sinless perfection will never be attained in this life, it is a certainty in heaven. Proverbs 4:18; Romans 8:29; 2 Corinthians 3:18; 4:16; 1 Thessalonians 3:10; 5:23-24; 2 Matthew 5:6; 7:21; John 14:15, 21; Hebrews 12:14; James 2:14-26; 2 Peter 1:5-11; 1 John 2:3-6; 3:3; 3 John 11; Romans 8:13; Galatians 5:24; Philippians 3:14; Colossians 3:1-11; Ezekiel 36:27; Romans 8:8-14; Philippians 2:13; Psalm 1:1-3; 19:7-8; 119:9, 11, 133; Proverbs 2:1-9; John 17:17; Acts 20:32; Ephesians 5:26; 1 Thessalonians 2:13; 2 Timothy 3:15-17; James 1:21-25; 1 Peter 2:1-3; Proverbs 20:9; Ecclesiastes 7:20; Philippians 3:12-14; James 3:2; 1 John 1:8,10; 1 Corinthians 13:9-12; Ephesians 5:27; Philippians 1:6; 1 Thessalonians 5:24; Hebrews 12:1-2; 1 John 3:2; Jude 24; Revelation 21:27)

All who are chosen, called, regenerated, and justified shall persevere in faith and never finally fall away. Perseverance of the saints is not a human accomplishment but a work of God through the indwelling presence of the Holy Spirit who creates, sustains, and nourishes a living, growing, transforming, and enduring faith in all true believers. (John 5:24; 10:27-29; Romans 8:1-2; 28-39; 1 Thessalonians 5:23-24; Hebrews 3:14; 1 Peter 1:5; 1 John 2:19; Romans 1:16-17; 2 Corinthians 3:18; Galatians 2:20; Philippians 2:13; 1 Thessalonians 5:23-24; 2 Timothy 1:12; 1 Peter 1:3-5; Jude 24)

11. We believe that Water Baptism and the Lord’s Supper are the two ordinances of the church to be observed until the time of Christ’s return. They are not a means of salvation but are sacramental channels of God’s sanctifying grace and blessing to the faithful in Christ Jesus. Only those who have personally and consciously placed their faith in Jesus Christ as Lord and Saviour are qualified to receive the sacraments (Matthew 26:26-29; 28:19; Romans 6:3-11; 1 Corinthians 11:23-34; 1 Peter 3:21).

12. We believe that both men and women are together created in the divine image and are therefore equal before God as persons, possessing the same moral dignity and value, and have equal access to God through faith in Christ (Complementarianism). We also believe that men and women are together the recipients of spiritual gifts designed to equip and empower them for ministry in the local church and beyond. We also believe that God has ordained the principle of male headship in both the home and in the local church and that certain governing and teaching roles are restricted to men (primarily the office of Elder) (Genesis 1:26-27; 2:18; 1 Corinthians 11:2-16; Galatians 3:28; Ephesians 5:22-33; Colossians 3:18-19; 1 Timothy 2:11-15; 3:1-7; 1 Peter 3:1-7).

13. We believe that when Christians die, they pass immediately into the blessed presence of Christ, there to enjoy conscious fellowship with the Saviour until the day of the resurrection and glorious transformation of the body. The saved will then forever dwell in blissful fellowship with their great Triune God. We also believe that when unbelievers die they are consigned to hell, there to await the day of judgment when they shall be punished with eternal separation from the presence of God (Matthew 25:46; Luke 16:19-31; John 5:25-29; 1 Corinthians 15:35-58; 2 Corinthians 5:1-10; Philippians 1:19-26; 3:20-21; 2 Thessalonians 1:5-10; Revelation 20:11- 15; 21:1-22:15).

14. We believe that the Kingdom of God came in the ministry of the Lord Jesus Christ, that it continues to expand by the ministry of the Holy Spirit through the Church, and that it will be consummated in the glorious, visible, and triumphant appearing of Christ when he returns to the earth as King. We believe that after Christ returns, he will bring about the ultimate defeat of Satan, the resurrection of the dead, the final judgment, and the eternal blessing of the righteous. At that time, the Kingdom of God will be completely fulfilled in the new heavens and the new earth, in which righteousness dwells and in which he will be worshiped forever (1 Corinthians 15:20-28,50-58; Philippians 3:20-21; 1 Thessalonians 4:13-5:11; 2 Thessalonians 1:3-12; Revelation 19:1-21).

This link is to a modern yet accurate update of the original by Andrew Kerkham and is free to download by permission.

https://www.creeds.net/baptists/1689/kerkham/1689.htm#Ch01

Biblical Principles:

(Used by Baptists for common association and distinctives.)

The following acrostic contains the key principles that unite independent and autonomous churches around scriptural ideas initially formulated by early Baptists (1620-1636).

Please note that Baptists were never meant to be a denomination. Rather, it was to be an association, or a yearly convention held to develop common Biblical goals for the spread of the gospel, mission and the Kingdom of God. Theologically the 1644 (1st London Baptist Confession of Faith) and the 1689 (2nd London Baptist Confession of Faith) systematically presented a Scriptural mandate of belief.

Use of the B-A-P-T-I-S-T-I-C acrostic will familiarize you with the key principles. Over the years I have worked on and with these principles to unify believers around the Scriptures and not around denominational lines. Many “Baptist churches” will have between five and seven principles. I have extended them to eight, based on a study of the early Baptist life, the 1644 and 1689 confessions of the Particular Baptists, as well as the 1611 confession by Thomas Helwys and later confirmed by John Smythe just before his death in 1612. Early Baptists might have differed around the doctrines of grace yet held to a covenantal hermeneutic; hence my inclusion of this important biblical interpretative

Use the B-A-P-T-I-S-T-I-C acrostic to familiarize yourself with the 8^th distinctive.

B – Biblical Authority

The Bible is the final authority in all matters of belief and practice. Because the Bible is inspired and inerrant, it bears the absolute and perfect authority of God Himself. Whatever the Bible affirms, Baptists accept as true. No human opinion or decree of any church group can override the Bible. Even creeds and confessions of faith, which attempt to articulate the theology of Scripture, do not carry Scripture’s inherent authority. “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.” — 1^st Thessalonians 2:13

A – Autonomy of the Local Church

The local church is an independent body accountable to the Lord Jesus Christ, the head of the church. All human authority for governing the local church resides within the local church itself. Thus, the church is autonomous, or self-governing. No religious hierarchy or institution outside the local church may dictate a church’s beliefs or practices. Autonomy does not mean isolation. A Baptist church may fellowship with other churches around mutual interests and in an associational fellowship, but a Baptist church cannot be a “member” of any other body, nor another body have oversight over a Baptist church. “And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.” — Colossians 1:18

P – Priesthood of the Believers

Every born-again believer has direct access to the throne of God. Therefore, since every child of God shares in the priesthood of the believers, all have the same right as have ordained ministers to communicate with God, interpret Scripture, and minister in Christ’s name. This is first and foremost a matter of responsibility and servanthood, not privilege and license. “… you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” — Peter 2:5

T – Two Ordinances of the Church

We practice only Disciples Baptism by immersion, which is the only acceptable mode for baptism because it alone preserves the picture of saving truth. No other form pictures the death, burial, and the resurrection of Christ. Baptism occurs on a satisfactory profession of faith by the candidate and a sound testimony to God’s saving grace, their repentance and the clear regeneration of their hearts. — Romans 6:1-5

We believe that the Lord’s Supper is a symbolic ordinance, picturing Christ’s body broken for our sins and His blood shed for our redemption. It is not a saving ordinance, but helps us remember His death, and inspires us while looking forward to His coming. It is to be observed by regenerate, obedient believers. “For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, (24) and when he had given thanks, he broke it, and said, ‘This is my body, which is for you. Do this in remembrance of me.’” — 1 Corinthians 11:23-24 and Romans 6:1-5,

I – Individual Soul Liberty

One of the outstanding principles and doctrines of Baptists through the centuries has been what we call individual soul liberty. The phrase Individual Soul Liberty means the right so far as any human intervention is concerned that every individual Christian has the liberty to believe, right or wrong, as his/her own conscience dictates. While we seek to persuade men to choose the right, a person must not be forced into compliance, realizing that it is not always the larger group who holds the truth. Our heritage as Baptists has demonstrated the worth of every individual believer.

“So, then each of us will give an account of himself to God.” — Romans 14:12

Furthermore Joshua 24:15 teaches that we as believers have the responsibility, right, and privilege to choose to follow God or not. Acts 17:11 teaches us about the example of the Bereans who constantly on their own searched the Scriptures to determine what was correct doctrine. Baptists have always been creedal people. We have been a people that have come together around a common doctrinal commitment. Confessions have firstly stood the test of time and been a point of convergence for these churches.

We can have the freedom to interpret the Word for ourselves and yet still hold to a central confession of faith. The key here is, if one chooses based on their soul liberty to reject that confession, they have the freedom to do so and can choose to fellowship with a church that better reflects their doctrinal stands.

S – Separation of Church and State

God established both the church and the civil government, and He gave each its own distinct sphere of operation. The government’s purposes are outlined in Romans 13:1-7 and the church’s purposes in Matthew 28:19 and 20. Neither should control the other, nor should there be an alliance between the two. Christians in a free society can properly influence government toward righteousness, which is not the same as a denomination or group of churches controlling the government.

“Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. (2) Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. (3) For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval …” — Romans 13:1-3

T – Two Offices of the Church

The Bible mandates only two offices in the church—pastor and deacon. The three terms–“pastor,” “elder,” and “bishop,” refer to that of “overseer” in relation to spiritual matters and oversight. The two offices of pastor/elder and deacon exist within the local church, not as a hierarchy outside or over the local church. The deacon is an appointment to aid the unity of the church by attending to physical, administrative matters while the elders are focused on oversight over the entire congregation through their work of teaching, praying, shepherding and leading. “The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. “ ….for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.”  — 1^st Timothy 3:1-13 (1 and 13)

I – Individually Saved and Baptized Church Membership

Local church membership is restricted to individuals who give a believable testimony of personal faith in Christ and have publicly identified themselves with Him in believer’s baptism. When the members of a local church are believers, and oneness in Christ exists, and the members can endeavour to keep the unity of the Spirit in the bond of peace so they are reflective of a covenant community, “…then they that gladly received His word were baptized: and the same day there were added unto them about three thousand souls.”…”Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.” — Acts 2:41&47 

C – Covenantal Hermeneutic (Theology)

Because of the distance between man and God, God has chosen to reveal Himself by means of covenants. The covenants revealed progressively first in Adam, in the promise of salvation and fully revealed in the Second Adam, in the Covenant of Grace. Thus in following a Biblical hermeneutic, Baptists have since their beginnings applied this hermeneutic, covenantally, as contained in the General Baptist Orthodox Creed (Article XVI) as well as the Particular Baptists, 1^st London Confession of Faith (revised – 1646 [specifically the first four units]) and 2^nd London Confession of Faith (1687 seen specifically chapter 7)

Psalm 113:5-6, Isaiah 40:13-16, Acts 17:24-25; Genesis 3:15, Romans 16:25-27, Galatians 3:18-22, Hebrews 11:6, 13, 39-40, Psalm 110:4

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HERITAGE BAPTIST CHURCH – Mexico

REGARDING OUR HERITAGE AND DOCTRINE

A Confessional Church

We live in an age where the bride of Christ is under a worldwide attack. The assaults are numerous and varied from physical, to cultural, political and educational. The goal is to undermine the foundational truths of God’s Holy Word. As with the undermining of education to move away from truth to a new narrative (multiple genders and the like) error has crept into the church in a multi-faceted agenda, from seeker-sensitive to a widely welcoming approach, worldly music, dumbing down biblical worship and a move away from biblical counsel. Of course, the errors of our day are neither unique nor new; church history has been marked by those who twist and misuse the scriptures to assert their own novelties of doctrine and practice.

Consequently, we seek to use our own Christian heritage foundation set forth for us in the scriptures and followed to great benefit throughout church history, namely, the adoption and submission to clear creeds and confessions of faith. Accordingly, we embrace the great confessions of the post reformational church. These are the three forms of Unity (Belgic Confession, The Cannons of Dort, and the Heidelberg Catechism) and the three English confessions: the 1644 Westminster Confession of Faith, the Savoy Declaration of 1658, and for Doctrinal Specificity the 2 nd London Confession of Faith of 1677/89 (2LCF).

• 2 nd London Confession of Faith of 1677/89 (2LCF): https://founders.org/library-book/1689-confession/
• Savoy Declaration of 1658: https://reformedstandards.com/british/savoy.html
• 1644 Westminster Confession of Faith: http://files1.wts.edu/uploads/pdf/about/WCF_30.pdf
• The three forms of Unity: https://rcus.org/wp-content/uploads/2021/12/Three-Forms-of-Unity-2011-edition.pdf

Sufficiency and authority of the Word of God

Thus, the primary source of the scriptures is expounded and described in the Second London Confession of Faith, which scripture commands clear statements of doctrinal belief and practice. We must not minimize or obscure what the scriptures clearly hold forth as essential and clear. Furthermore, we observe how creeds and confessions have been profitable tools throughout church history to guard the clear authority and preserve the doctrines set down and contained in God’s Word. Subsequently, a Confession of Faith serves as a helpful tool for our assembly to pass on to those who by God’s grace should find comfort and harmony through “the faith that was once for all delivered to the saints.” (Jude 1:3 ESV).

Confessional churches are distinguished by their conviction regarding the inerrancy, sufficiency, and authority of God’s Word. Although all true Christians believe in the inspiration and inerrancy of God’s Word, not all believe in the sufficiency of the Bible. All true believers believe that the Bible was “breathed out” by God and that it is infallible and without error in all its parts. To deny this would be to call God a liar and therefore to lose one’s soul. But while all true Christians believe this, not all seek to regulate their Christian worldview and church life by the Word of God.

The Church exists for the glory of God!

We as a church should be identified by an unshakable conviction that the church exists for the glory of God. Because the Church exists for the glory of God, the worship of God and the Word of God must be central to its life. The Church is the house of God, not of man. It is the place where He meets with His people in a special way. However, this does not mean that it should be a dull, gloomy, impassive, and insensitive place. The place where God dwells is the most glorious place on earth for the saint and is an oasis for the soul thirsty for sin that seeks God’s grace. However, God’s dwelling place is also solemn and holy. “How awesome is this place! This is nothing but the house of God, and this is the gate of heaven,” was Jacob’s exclamation in Genesis 28.

Scripture defines the Church

All the great confessions have agreement on what the Bible defines as the Church. The Bible and only the Bible defines the offices of the Church. The Bible speaks of their number [two offices, elders (overseers) and deacons (servers)], their qualifications, and their function. The Bible is sufficient guidance as to what worship is and how it is to be offered, as well as who may be a member of the Church and what is required of those members. The Bible is also sufficient to instruct about what the Church should do, how to cooperate with other churches, how to send missionaries, train men for the ministry, and many other things related to God’s will for His people.

The local church is central to God’s purposes

The local church is central to God’s purposes on earth. The current age of para-church organizations only supplants what the local church should be doing. It is also the age of independent-minded Christians who hop from church to church without ever committing to any church. This attitude is not only spiritually dangerous, but it is completely contrary to the revealed will of God. Although they may have correctly diagnosed the failure of a church in its mission, the answer is not to abandon the church, but to seek its biblical reformation and restoration. The great commission of the Church is fulfilled as preachers of the gospel are sent out by local churches to plant new churches through conversion, baptism and discipleship.

Preaching is central to the local church

We should be distinguished by the conviction that preaching is central to the life of the Church. How is God most pleased to save sinners? How is God most pleased to exhort, challenge, and edify his saints? How does Christ manifest himself most powerfully to the mind and heart? In and through the preaching of the Word of God! Thus, we reject the tendency toward superficial teaching, canceled preaching services, the exchange of worship services for testimonials, movies, drama, dance, or song. The Word of God must be central in the worship of God. Paul warned of the day to come when even pious people will have itching ears, heaping up teachers according to their own lusts.3

Salvation is a radical transformation

We are to be distinguished by the conviction that salvation radically changes the life of the convert. We oppose sentimentalism and decisional regeneration, which poses the idea that someone prays a formulated prayer and is then declared saved. It doesn’t matter if he abandons sin or seeks holiness. When Paul describes the conversion of the Ephesians, he uses the greatest antonyms in human language: “You were darkness, but now you are light in the Lord.” And in 2 Corinthians 6:14, Paul asks a rhetorical question: “What fellowship does light have with darkness?” Jesus does not leave his people in their worldly darkened condition. Jesus came to save his people from their sins. If anyone is in Christ, he is a new creature. Jesus came to form a people zealous for good works. It is an unbiblical idea that a man can embrace Christ as Savior and reject lordship from him. The Word of God in no place teaches that Christ can be divided. If anyone has Christ, he has received a complete Christ: Prophet, Priest, and King.

The law of God regulates the lives of believers

Confessional Christians are confessing Christians. Our lives are lived out confessing who we are and so we hold to the conviction that the Law of God (as expressed in the Ten Commandments) regulates the lives of New Covenant believers. Paul says in 1 Corinthians 7:19 that “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.” The present age of Antinomian (lawless) Christianity makes no demands on its converts. But God’s way of holiness has not changed. The law written in the heart at creation (Romans 2:14-15) is the same law codified in the Ten Commandments on Sinai, and it is the same law written in the hearts of those who enter the New Covenant (Jeremiah 31: 33 and 2 Corinthians 3:3). The Apostle John wrote: “He who says, I know him, and does not keep his commandments, such is a liar, and the truth is not in him.” Jesus told his disciples that the way they would show that they truly loved him is by obeying his commandments. Jesus said in Matthew 7 that many professing Christians will be cast out at the last day because they were evildoers who did not do the will of the Father. Among God’s laws none is more abhorred than the thought that God requires believers to give of their time to worship him and to withdraw from worldly pursuits. In recent years many have relentlessly attacked the fourth commandment. Presbyterian pastor and biblical commentator Albert Barnes once wrote: “In this land there is a situation that tends to do away with the Sabbath altogether. The Sabbath has more enemies on this earth than all other religious institutions combined.” At the same time, John Bunyan wrote: “A man will show his heart and life, what he is, more for one Lord’s Day than for all the other days of the week. Delighting in the service of God on His Holy Day gives a better proof of a sanctified nature than grumbling at the coming of such [holy] days.”

Male leadership in the Church

A biblical understanding of God’s creation of man is characterized by male leadership in the Church. This era has witnessed the feminization of Christianity. God created two sexes and gave each a different corresponding role (complementarianism). Though the sexes are equal at Creation, Fall, and Redemption, nonetheless, God has sovereignly ordained that leadership in the home and church be male. Those whose minds have been unduly influenced by this generation find the worship, leadership, and family structure alarming. When the Bible talks about husbands and fathers leading the home, it is not conditioned by culture. When the Bible speaks of men leading in teaching, preaching, and serving as elders and deacons, Christians need to be obedient to scripture.

Church membership

We need to be distinguished by a conviction regarding the serious nature of being a Church of regenerate and covenanting believers. We take to heart the admonition in Hebrews 10:24-25 to “stir up love and good works; not  failing to congregate.” Thus, we must take seriously the duties and responsibilities of belonging to a Church and taking responsibility through Church membership. It is impossible for someone to participate in the life of the Church in the way God intended and yet be voluntarily absent from its public meetings. Few Churches would make such a demand.

Baptistic

The name “Baptist” summarizes the certain biblical truths concerning both the subjects and the mode of baptism. Regarding the subjects of baptism, we believe the Bible teaches that only those with a credible profession of faith may

be baptized (Matthew 28:19), and only baptized believers should join the membership of a local Church (1 Corinthians 1:2 ; 12:13; Ephesians 1:1). Likewise, we take evangelism and missions seriously. As more people believe in the Lord Jesus Christ, the kingdom of God advances, and new Churches can be established. Therefore, we preach the gospel to every creature, calling all people without distinction to trust in Christ for salvation (Matthew 28:19-20).

HBC – Mexico – CORE VALUES

The authority of Christ and His word, the Bible
We believe Jesus Christ is the Head of the church and has Lordship over our life and ministry. His inerrant and inspired Word is our final authority. It is timeless and relevant, able to meet needs and address specific issues and problems people face today. In other words, it is sufficient for life and faith.

Colossians.1:18, 2 Timothy3:16-17, Hebrews1:1-2

Prayer
Prayer that is evangelical and Biblical is both a gift and a task given to the individual believer and the church to strengthen, support and guide us in the will of God in all that we do and in every initiative we take.
Philippians 4:6, Ephesians 6:18, Colossians 4:2, 1 Thessalonians 5:16-18

Discipleship and Growth
Jesus said “I will build my church.” The book of Acts shows us a clear picture of growth, both spiritually and numerically.
Matthew 16:18, 28:19-20, Acts 2:41, 5:14, 6:1&7, 9:31, 16:5, Colossians 1:27-28

Godly Servant Leadership
We believe in godly servant leadership as God’s standard for the home and church life. Christ is our model of servant leadership. Such leadership is vital for the health and growth of a local church.
1 Timothy 3, Acts 20:28, Ephesians 5:25-28, 1 Peter 3:7

United People Working Together
We believe God wants His people to live in harmonious relationships using their gifts, skills, talents, and abilities to serve God and others.
Romans 15:5, Ephesians 4:3-6, John 13:34-35, Hebrews 10:24-25, Romans 12:6-8, 1 Corinthians 12:4-12, 1 Peter 4:10, Ephesians 4:11-12

Effectiveness, Efficiency, Excellence
We believe God deserves our best. Excellence honors God and inspires people. We strive for excellence, not perfection, doing the very best we can with the resources and abilities God has given us.

Ephesians 6:7-8, 1 Corinthians 10:31, Colossians.3:23-24, 1 Peter 4:11

Missions
The church is mission, at the point of leaving the church foyer, the fields lie white unto harvest. We believe that lost people matter to God, which is why He sent His Son.
Matthew 28-19-20, Mark 16:15, Acts 1:8, John 3:16, Luke 19:10

“And now faith, hope, and love abide, these three; and the greatest of these is love.” 1 Corinthians 13:13

FAITH: Steadfastness and secure in belief

HOPE: Refraining from despair and having the capability to preserve

LOVE: Reflecting God’s Nature – selfless, unconditional, and voluntary loving-kindness.

OUR CHURCH CONSTITUTION

Heritage Baptist Church of Mexico,
Chapala Ministry

Contents:

Preamble
Article I: The Name of the Church
Article II: The Purpose of the Church
Article III: The Confession of Faith of the Church
Article IV: The Church Covenant
Section 1: The Foundation of Our Covenant
Section 2: Our Covenant Commitments
Paragraph A: Our Commitments to God
Paragraph B: Our Commitments to Men
Paragraph C: Our Commitment to this Membership Covenant
Article V: Church Membership
Section 1: General Statement
Section 2: The Foundation of Church Membership
Section 3: Duties of Church Members
Section 4: Candidates for Membership
Section 5: New Member Reception Procedure
Paragraph A: Membership Application
Paragraph B: Pastoral Interview
Paragraph C: Council of the Congregation
Section 6: About Special Members
Section 7: Termination of Membership
Paragraph A: Methods of Termination
Paragraph B: Implication of Termination
Section 8: Restoration to Membership
Paragraph A: By Voluntary Resignation or Exclusion
Paragraph B: By Excommunication
Article VI: Biblical Discipline
Section 1: Formative Discipline
Section 2: Corrective Discipline
Paragraph A: General Declaration
Paragraph B: Public Rebuke or Censure
Paragraph C: Suspension of Privileges
Paragraph D: Expulsion
Section 3: Protective Discipline
Section 4: Discipline of Church Officials
Paragraph A: Justification of Officer Discipline
Paragraph B: Procedure for Disciplining Officers
Article VII: Of Church Officials
Section 1: General Statement
Section 2: General Prerequisites
Section 3: The Elders
Paragraph A: The Biblical Designation of the Office
Paragraph B: Qualifications of Elders
Paragraph C: The Scope and Limits of Elder Authority
Paragraph D: Duties of Elders
Paragraph E: Elder Support
Paragraph F: Plurality of Elders
Paragraph G: Parity and Diversity of Elders
Section 4: The Deacons
Paragraph A: General Declaration
Paragraph B: Number of Deacons and Length of Service
Section 5: Appointment of Officers
Paragraph A: General Declaration
Paragraph B: The Appointment Process
Section 6: Termination of the Office
Paragraph A: Reasons for Termination
Paragraph B: Implications of Termination
Article VIII: Government of the Church
Article IX: On Marriage and Remarriage
Section 1: On Marriage, Gender and Sexuality
Section 2: Wedding Policy
Article X: Church Property and Finances
Section 1: Use of Property
Section 2: Annual Budget
Section 3: Expenses
Article XI: Meeting of Members
Section 1: Designation of Member Meetings
Section 2: Occasional Member Meetings
Section 3: Voting at Member Meetings
Section 4: Secretary
Article XII: Constitutional Authority
Section 1: Nature
Section 2: Deficiencies
Section 3: Amendments
Article XIII: Administrative Council
Appendix #1
The Solemn Covenant of the Church of Christ called Heritage Baptist Church of Mexico,
Chapala Ministry
Appendix #2
Welcome of a New Member and Church Covenant

PREAMBLE

The members of the Heritage Baptist Church of Mexico, Chapala Ministry establish this ecclesiastical constitution for the preservation and security of the principles of our faith and so that this local church can be governed according to the Scriptures and in an orderly manner. This constitution will preserve the freedoms and establish the responsibilities of each of the members of this church, including its officers. As members of the Heritage Baptist Church of Mexico we voluntarily and solemnly submit to the following thirteen articles of this constitution:

Article I: The Name of the Church

This local expression of the Body of Christ will be known as Heritage Baptist Church of Mexico, Chapala Ministry, hereafter referred to as Heritage Baptist Church.

Article II: The Purpose of the Church

The ultimate purpose of this church is to glorify God through everything we do¹ and we do so  through (1) promoting the worship of God, ² (2) edifying and equipping the saints,³ and (3) spreading the blessed Gospel to the ends of the earth.⁴  To fulfill the latter, we are committed to (i) proclaiming the perfect Law of God and His glorious Gospel of Grace in Jesus Christ, (ii) assist in the planting and strengthening of other churches, (ii) minister to the needs of others, especially those of the saints, and (iv) defend “the faith that was once delivered to the saints.”⁵

Article III: The Confession of Faith of the Church

The Holy Bible is our sole and supreme authority in all matters of faith and practice.  We fully subscribe to the London Baptist Confession of Faith of 1689 as the most precise expression of the system of doctrine taught in the Bible. We do not claim that this Confession of Faith is at the same level or above Holy Scripture. Rather, we accept it as an aid in cases of controversy, confirmation in faith, a standard for the officers of the church, and an instrument for the edification and instruction of the church.  This Confession provides each member with a compact systematic theology, with biblical proofs, so that each one can be prepared to present a reason for hope that is in them.⁶

Article IV: The Church Covenant

Section 1: The Foundation of Our Covenant

God has entered into a New Covenant with his people⁷ by grace through the Person and Work of Jesus Christ, who by his perfect obedience and sacrifice has infallibly secured all the benefits of the Eternal Covenant for each of its members.⁸  The blessings that are effectively received by the members of the Eternal Covenant are the forgiveness of their sins, the adoption into the family of God, a saving knowledge of God and the writing of the Law upon their hearts, which constitute the foundation of the commitments of the church of the New Covenant.⁹  “The Law that is now written upon their hearts” is the desire and ability of members of the Eternal Covenant to obey God’s everlasting moral Law, which was originally written upon the heart of Adam, published in the Ten Commandments and summarized by our Lord Jesus Christ in two great commandments, to love God with all your heart and love your neighbor as yourself .¹⁰

We confess our faith in the God of the New Covenant and our commitment to abide by his requirements. By the grace of the New Covenant, we solemnly commit ourselves to the following obligations:

Section 2: Our Covenant Commitments

Paragraph A: Our Commitments to God

We will seek to love the Lord our God with all our heart, soul and mind, living before Him in such a way that we can manifest this love in our worship, our walk and our testimony before the world.

1. We will worship God alone both sincerely and regularly, based on the Scriptures.

We agree to worship the one and only true God (Father, Son and Holy Spirit), who has revealed Himself in the Scriptures, and we will do so only through mediation of the Son.¹¹  We agree to worship God in the way He has determined in the Scriptures, excluding from our worship anything that He has not commanded, while we consciously observe those duties and ordinances of the New Covenant.¹²  We agree to worship God with sincerity, avoiding doing so with our lips only, but offering our true heartfelt adoration that He seeks from us.¹³   We agree to worship God regularly, faithfully observing public worship and gathering as He commands on His holy day, being diligent in attending each of the meetings established by the church, except when there is a legitimate impediment.¹⁴

2. We will walk before God in biblical holiness of heart and life, recognizing the seriousness of taking upon ourselves the name of the only true God through our baptism and membership in the church.

We agree not to take God’s glorious name lightly, but rather to adorn our profession with honor by always seeking to walk closer to God through the means of grace He has established, including not only faithful attendance of public worship, but also by maintaining a life both in our private devotion (the study of the Bible and prayer) and in our family (the family unit).  We agree to seek the salvation and sanctification of our children and our loved ones by instructing them in the truth of God, as well as seeking to exemplify that truth by way of our godly walk before them.

3. We will honor God through our testimony in this world.

We agree to resist the sins of this present evil age and strive to advance the Kingdom of Christ in this world by living holy and faithful, preaching everywhere about the only true God and the salvation that is in the Gospel of our Lord Jesus Christ.

Paragraph B: Our Commitments to Men

We will seek to love our neighbors as ourselves, both those within our church as well as outside it.

1. We will love one another in this church according to what the Scriptures command.

We will take care of one another in temporal matters, rejoicing together in the blessings of God, carrying each other’s burdens, and seeking in every possible way to be of assistance to each other in the midst of trials and sufferings.  We will take care of each other in the spiritual sense, watching over the souls of others.  We will each seek to be of help to the other on our path to heaven, not only praying for one another, but also by encouraging and admonishing one another with the Word of God.  We will work diligently for the peace of this congregation, maintaining fraternal relations with each other. We will seek to avoid sinning against others in any way, and repent and forgive promptly when we have done so.  We will be slow to take offense, patient with others and always ready to seek reconciliation in the midst of conflict, being aware of the commandments of our Lord to fulfill them without delay.  We will strive to serve our beloved local church, knowing that by serving our brothers we serve God,¹⁵ so that before God we will not refuse to serve, according to our gifts currently or for future needs of the church.

We promise to promote the well-being of this church diligently, sincerely, and actively, seeking to maintain the worship, ordinances, doctrine and discipline.  We will joyfully submit to the leaders of this church, who have been set apart by God, joyfully giving offerings for the support of the ministry.  Each of us will strive to do everything in our power so that Heritage Baptist Church may be what our Head, who is Christ, wants us to be.

2. We will love our neighbor who is not part of our church.

We will love all our Christian neighbors, recognizing that all our true Brothers in Christ are part of the same family of faith. ¹⁶ As we seek to faithfully sustain our convictions as to what we believe God’s Word teaches, we will avoid all sectarianism resulting from impiety, seeking as much as possible to pursue and preserve the highest degree of communion and brotherhood, while also promoting the temporal and spiritual well-being of the entire family of God.

We will love our non-believing neighbor, seeking above all things (according to the great commission from our Lord), to make disciples of those who are lost by sharing the Gospel of saving grace with them faithfully and clearly.  We will strive to walk before them in true holiness, so that we can adorn the gospel of saving grace that we share with them.  Furthermore, we are committed to promoting the spread of the gospel of Jesus Christ to the ends of the earth, through our prayers, offerings, and through any other scriptural means available to us. We will also seek, in any way possible, to comfort non-believers in their temporary well-being. 

Paragraph C: Our Commitment to this Membership Covenant

As members of this church, we publicly and wholeheartedly commit ourselves before God, and the saints of this local congregation to keep this covenant (See Appendix #1).

Article V: Church Membership

Section 1: General Statement 

Heritage church is Baptist, autonomous, congregational, and elder-led, under the Lordship of the Lord Jesus Christ. The church (members and elders) retains the exclusive and absolute right of self-government in all areas of its life, both spiritual and temporal. The church reserves the exclusive right to determine who becomes a member of the church and the conditions of said membership, according to what Christ commands in his Scripture.

Section 2: The Foundation of Church Membership

A genuine Christian commitment before the Lord is inseparable from a commitment to The Truth of Christ and His people. This commitment ordinarily requires a formal commitment,  transparent, voluntary, solemn and lasting membership in a local church. Below are some proofs of the existence of the local church, which Christ ordained for his own glory and worship, and also for the benefit of his people¹⁷.  Such values demonstrate the foundation by which every true Christian must seek membership of the church.

The New Testament presents the local church as a distinctive and defined group of individuals who have made a covenant with each other to worship God and keep the commandments of our Lord Jesus Christ.

The local church is made up of individuals who, having been added to the congregation by Christ and having joined themselves to the congregation through membership,¹⁸ can be excluded or removed from the congregation.¹⁹ Each local church of Christ is called to select leaders and representatives from among the membership,²⁰ and in this way make it a formal union with recognized officers.²¹

The fulfillment of the great commission yields church membership. ²²  The great commission shows that there is an inseparable connection between making disciples, baptizing them and teaching them to keep all the things that Christ has commanded.  It is clear in Scripture that the Apostles implemented this commission by gathering baptized disciples into churches and places where they were taught all the things that Christ had commanded.²³ The entire New Testament presents a picture of Christ’s disciples worshiping and serving the Lord in connection with a local church.  We believe that this is what Christ commissioned his disciples to do until the end of time.

Section 3: Duties of Church Members

Members of the Heritage Baptist Church of Mexico

(1) are expected to primarily and most importantly, have a good profession of faith in Christ Jesus as Lord and Savior; ²⁴

(2) have obeyed the Lord Jesus in the ordinance of disciple’s baptism,²⁵

(3) ensure faithfulness in all the essential duties of the Christian life (personal devotion²⁶ and family devotion);²⁷

(4) regularly attend the established services of this church unless they are providentially prevented;²⁸

(5) joyfully submit to the elders of the church;²⁹

(6) give with joy for the sustenance of the church and this according to how God has prospered the individual; ³⁰

(7) participate in the work of the regular ministries of the church and the practice of those talents and abilities with which God has gifted you.³¹

Section 4: Candidates for Membership

Every person who has a credible profession of faith, and lives according to the rule of Christ and who has been baptized and who voluntarily wishes to be part of this local body, may offer themselves as a candidate for membership of the Heritage Baptist Church of Mexico. It is necessary that the candidate be over sixteen years of age. The candidates should understand the scriptural priority of serving the Lord in one of his churches and, therefore, we welcome any and all people who are biblically qualified to be part of our church.  All the same, we also recognize the vital importance of keeping the Lord’s church sound in its doctrine and holy in its practice and, therefore, we want all potential members to understand and know those biblical qualifications.  New members will be received only under the recommendation of the pastor and elders and through the formal consent of the church.

Section 5: New Member Reception Procedure

The manner in which members are received into membership at Heritage Baptist Church of Mexico will be in accordance with the following steps.

Paragraph A: Membership Application

The applicant is required to have attended church regularly on the Lord’s Day for a minimum of four months, although ideally, they would also have attended other church gatherings.  The applicant’s desire to be part of the membership must be communicated to the elders or Pastor.

For this the person must:

• Complete a membership application form.
• Read and agree with our Confession of Faith as the standard of doctrine and government of this church, as well as read and agree to this constitution as the practical standard of government of this church.
• Take the membership class, which will be taught periodically as demand arises.  The Elders may make exceptions to this for candidates who are being transferred from a church of faith and practice similar to ours or to a person who is being restored to the fellowship of the church after an exclusion disciplinary process.
• Once the candidate has submitted his or her membership application to the Elders, and they have satisfactorily completed the above-mentioned points, the church with the purpose to better know the candidate shall conduct and interview with the candidate.

Paragraph B: Pastoral Interview

An initial interview with the pastor and elders of the church, and this, for the following reasons:

(1) Confirm the conversion testimony of the potential member, with the greatest certainty possible.  To ensure that the candidate for membership knows the Gospel and has a saving knowledge Jesus Christ. This is necessary because we believe that church membership is only for true believers.

(2) Be sure that the candidate for membership understands and agrees generally and substantially with the doctrine believed by our church (2^nd London Baptist Confession of Faith of 1689).  To fulfill this purpose, the candidate for membership will need to be familiar with the Confession of Faith of this church. Not every new member (especially a new convert) is expected to understand all the doctrines we believe, however, there must be a general agreement in faith and a humble desire to learn the truth of God, along with a determination not to sow discord in the church regarding any doctrinal issue on which the candidate for membership might disagree with the church.

(3) To possess sufficient certainty that the candidate for membership understands what is expected of a member of the church.  Consequently, it is necessary that they be instructed in the responsibilities and privileges as a member of our church.  It is necessary for them to understand that it is their responsibility as church members: to regularly attend all established church services unless providentially prevented; to promote unity and spiritual well-being in the church through such things as a scriptural relationship with other members; to adhere to biblical truths; to acquiesce to a pious life separated from the world which promotes the honor of Jesus Christ and his church; and to submit to the care, supervision and leadership of the pastor and elders.

While the candidates are in the membership process, they will receive the benefits of church ministry and pastoral care, excluding them from formal decision making in a formal meeting.  It is likely that such an interview with one of the elders or the pastor may take more time than other churches take to bring the new member into the membership of the church. However, the importance of the church of Christ and the seriousness of membership demands careful consideration before adding members to the church.

(4) To inquire about a candidate’s relationship with their previous church and to know the terms under which the candidate left. If they left their previous church orderly, a letter of recommendation will be requested.  If the candidate has not left on good terms, the reasons will be investigated and if there has been sinfulness on the side of the candidate, he will be encouraged to solve those problems. There are cases that may be so serious that the membership process may be stopped; this will be determined by the discretion of the elders. In case the candidate has left the previous church on bad terms, but after investigation it is concluded that it is because such church believes false doctrines or has acted disorderly in its processes, it will not consider the candidate as guilty, and his membership process will continue.

Paragraph C: Council of the Congregation

When the elders consider that the candidate has met the requirements for the membership mentioned above, the candidate will have the opportunity to share their testimony before the congregation.  After this, the church will have a period of three weeks to present privately to the elders any objection why the candidate should not be accepted. If validity of such accusations is found, they will be investigated by the elders and if true, the membership application will be canceled indefinitely until such matter is solved.  Should this occur, the church membership will be informed.  If it is found that the accusations are true or satisfactory, the objector will be informed of the reasons for this, for the peace and tranquility of his conscience.

After the three-week period, if no objections were raised or if they were satisfactorily resolved, a church membership meeting will be called requiring a verbal “affirmation” reflecting a simple majority of the church for confirmation.  In case the majority affirming verbally in the positive is not clear and unanimous, a ballot vote will be sought with an approval of at least three quarters (75%) of the members present. (see Appendix #2).

Section 6: About Special Members

Special members are people who share our beliefs described in the Confession of Faith, but they object on one or two points that distinguish us as a Reformed Baptist church. These people may have Presbyterian or Reformed convictions which are not essentials of the faith.  Pastor and elders will consider these cases individually before making a recommendation to the congregation. Due to the small number of churches with a Reformed perspective in Jalisco, we recognize that some people will choose this church to care for and watch over their souls. These people recognize the biblical command to belong to a church for edification and discipline, but they are not able to find a church that agrees with their distinctive convictions. These members cannot be elders or deacons of this church, and may not serve in teaching, preaching, or formal counseling.  These members, like all ordinary members, must be subject to the elders of this local church and to the Confession of Faith. They should not divulge their differences of opinion creed openly to the other members with the purpose of persuading them on these points.

Section 7: Termination of Membership

Paragraph A: Methods of Termination 

Church membership must be governed by biblical principles. Consequently, the Membership in the Heritage Baptist Church of Mexico will be terminated for one of the following reasons:

1. Church Discipline

According to the teaching of Holy Scripture, a congregation is to avoid communion with any member or members who openly and visibly teach or insist on maintaining false and heretical doctrine, who unrepentantly behave in an inconsistent manner with their Christian profession, or who persists in disturbing the unity, peace, or purity of the church, bringing about dissension and division.³²  The procedure to be observed in case of such discipline is presented in Article VI of this Constitution.

2. Transfer of membership to another church.

When requested, the elders may grant a member in good standing a letter of recommendation to another church.³³ However, this type of letter cannot be given to any member who is under corrective discipline or who leaves in a disorderly manner failing to protect the unity and practice of the church.  In the event that the member is under a discipline process they can still be transferred as long as there is a willingness to have the other church informed of the current process.

3. Voluntary resignation.

Because membership status is entered into with Heritage Baptist Church of Mexico by an agreement between two parties, that is, by a voluntary commitment on the part of the applicant and by an acceptance on the part of the church, it is not possible to renounce the church membership unilaterally.  Whoever renounces membership in this way, does so in a disorderly fashion and such conduct should be reproved before of the church so that others might be strengthened by their unity order.  However, a member may resign in an orderly and peaceful manner in the following way:  They must inform the elders of the church about the desire to resign from membership so that their situation can be evaluated, and the case can be presented to the church so that it accepts their resignation.  This way they will be able to receive a letter of recommendation from the pastor or elders of the church.  An orderly or valid resignation cannot be considered when the person resigns to join a false church, or when they have rejected a biblical discipline process, especially when spreading slander and lies.  In such cases no letter of recommendation will be given to any person leaving in this messy way.

4. Exclusion.

If a member ceases to attend established church meetings for more than three months without showing just cause, he may be excluded from membership in the church, at the discretion of pastors with the general consent of the church.  This would exclude any member who is away from the general region of Heritage Baptist Church but will apply when they are within the region.

5. Death.

When a church member dies, their name will be removed from the membership register.³⁴ 

Paragraph B: Implication of Termination

1. Inform the local church and other churches.

The Heritage Baptist Church of Mexico does not exist in isolation, but is part of the universal church of Christ, composed of all true churches.³⁵ Therefore, open and frank communication

between churches is vital for purity, peace, edification, and unity of the universal church. For this reason, elders, at their discretion, can reveal to the members of the Heritage Baptist Church of Mexico and other churches the circumstances under which a person’s membership status was terminated.³⁶

2. Report outside the church.

Furthermore, the church does not exist in isolation from broader society. Therefore, Heritage Baptist Church of Mexico has a moral obligation to act with integrity and to maintain our testimony before civil authorities and before society in general.³⁷  Because of this, the elders, at their discretion, may reveal to people outside the universal church circles any circumstances under which such membership was terminated.³⁸  Any member or officer who is confirmed to have committed an act that puts the sexual integrity of any person at risk, will be reported to the authorities even before any biblical process begins.

3. Warning for divisive former members.

Termination of membership status does not give license to former members to sow discord, to spread false teachings or slander, or to engage in any other conduct that threatens the peace and unity of this church, nor of the universal church. Therefore, it is established that if a former member conducts themselves in a divisive manner, the elders may issue any warning to the congregation that they deem appropriate to preserve peace and the harmony of the congregation.³⁹ 

Section 8: Restoration to Membership

Paragraph A: By Voluntary Resignation or Exclusion

A person who resigns in an orderly fashion or was excluded from membership may reapply for church membership. The elders should consider the specific case of each person and they must follow the processes like any other candidate for the membership as stipulated in Section 5 of this same article. The church will be informed when these processes start.

Paragraph B: By Excommunication

Since complete restoration is the purpose of all church discipline, all members must be united in their exercise when necessary, praying fervently for God’s grace and restorative blessing upon those who have been disciplined.  It is also the privilege and duty of the church to forgive and restore full membership to a member disciplined and excluded, upon satisfactory evidence of repentance.  In this way, any person whose membership has been terminated for any offense may be restored, having shown evidence of repentance and change of heart behavior.

If a person whose membership has been withdrawn wants to be restored to membership from the congregation for unrepentant sin or for being a threat to the unity of the church they must follow the following procedure:

The person shall inform the elders of their desire to be restored to membership in the church. The elders will have an interview with the person to evaluate if there is a genuine repentance and whether they recognize the evil they committed.  In case of being convinced in such an interview, the elders will inform the congregation to seek the formal approval of at least three-quarters (75%) of the congregation.  Subsequently, the person must follow the procedures established in Article V, Section 5 as any person who seeks to become part of the church membership.

Article VI: Biblical Discipline

Section 1: Formative Discipline

Every disciple of Christ must be under his discipline (instruction and correction), which  is administered to each person, both personally⁴⁰ and through the church.⁴¹ Submission and mutual respect to one another and to the elders whom the Lord has placed over his church ⁴² will result in the sanctification of each individual member and as part of the body of Christ which is the church as a whole.  However, there are times when the training and discipline itself is not enough and corrective discipline is necessary.

Section 2: Corrective Discipline

Paragraph A: General Declaration

Corrective discipline becomes necessary when a heretical doctrine or scandalous behavior is evident among church members.  As a general rule, as long as when feasible, it is necessary for elders to make an effort to bring the offender to repentance through private counsel, reprimand, and restriction of certain privileges before public steps are taken. ⁴³ The principles that are given to us in Matthew 18:15-16; Romans 16:17-20, 1 Corinthians 5:1-13, 2 Thessalonians 3:6-15, 1 Timothy 5:19-20, Titus 3:10 must be applied appropriately to each case of corrective discipline.

In more serious cases it may be necessary to suspend some of the privileges of the member, and to impose appropriate restrictions by the elders. ⁴⁴ In extreme cases, Scripture requires members to avoid fellowship if necessary.⁴⁵  Since the church is under the rule of Scripture, its disciplinary actions must be within such biblical guidelines.⁴⁶  These actions include the public verbal rebuke,⁴⁷ social evasion⁴⁸ and the withdrawal of communion,⁴⁹ and are intended to effect repentance through a sense of sadness and shame.⁵⁰  The church has no right, however, to confiscate property, deny conjugal rights, nor inflict corporal punishment of any kind.

When in the decision of the elders and the church, a member is allegedly guilty of committing a crime, he or she may be reported to civil authorities.⁵¹  The goals of corrective discipline are always the glory of God and thereafter the well-being and purity of the church.⁵²  Furthermore it is for the restoration and spiritual growth of the wrongdoer,⁵³ and for those purposes the elders will seek to maintain with all members under corrective discipline such pastoral contact as they deem necessary.

Paragraph B: Public Rebuke or Censure

Public rebuke consists of a pastoral effort, before the assembled church, to call an unrepentant member of the church to repentance for sin too serious to be covered with the mantle of love.⁵⁴ Elders may administer public rebuke as long as in their judgment, public misconduct,⁵⁵ dangerous patterns of sin,⁵⁶ or serious doctrinal error⁵⁷ represents a significant threat to piety, unity, or testimony of the congregation. Those who humbly receive the word of rebuke in public recognize and confess their sin, and manifest a transformed life⁵⁸ will be publicly praised for their godly repentance.⁵⁹

Paragraph C: Suspension of Privileges

When a member has been reprimanded in private, and having been confronted with his sin by several witnesses, following the procedures outlined in Matthew 18, refuses to repent and remains an unrepentant sinner, it is necessary that such rebuke be made by the church  and is accompanied by the suspension of all the privileges of their membership, in order that this suspension serves as another means that helps the member repent.⁶⁰  In all cases of suspension, the offender is still to be considered a brother in Christ and as a member of the church,⁶¹ and not as an evil person, cut off from the communion of the church.⁶² Additionally, it is the will of the Lord that this rebuke be sternly reinforced by the entire church.⁶³

Therefore, in accordance with the procedures outlined below for each of the five main categories of offenses, the elders, in a regular meeting or extraordinary meeting, will announce to the congregation that the offending member will be suspended, specifying the basis of the discipline, and any other restrictions that are to be imposed.

A member under suspension will be treated by the congregation according to the applications specific to the general principle of social avoidance⁶⁴ determined by the elders.  Those who humbly submit to the discipline imposed and express repentance for their sin later will be forgiven, their privileges will be restored, and they will be received publicly back into the full communion of the church with the general consent of the congregation.⁶⁵ The main categories of sin that require suspension are as follows:

1. Unresolved private offense.⁶⁶

When a private offense remains unresolved, even after the method prescribed by our Lord in Matthew 18:15-16 has been followed charitably and prayerfully, it is considered a solemn offense. The brothers involved will bring the matter to the elders, who, if they consider it serious enough and cannot persuade the brother to repent, they will report the situation to the church, and recommend that the unrepentant brother be suspended.⁶⁷ If, even after suspension, the person remains without recognizing his or her sin, they shall be considered  according to the procedure outlined in Paragraph D of this same article and section.⁶⁸

2. Divisive teachings or conduct.⁶⁹

When a member deliberately persists in propagating a serious doctrinal error contrary to Scripture and our Confession of Faith, or attempts to sow discord among members, contrary to the unity of the church, or contrary to the teaching of Scripture, or contrary to the government and order of the constitution, they are suspended as a divisive person. Since every member is responsible for helping to preserve the unity of the Spirit,⁷⁰ no member is to conceal such divisive teaching or conduct, but rather rebuke it and, if necessary, reveal it to the elders.⁷¹ Whenever the elders find out of such divisive teaching or behavior, they must confront it according to the Word of God.  Yet after receiving repeated admonition from the elders a member persists in such conduct, the elders will report the situation to the church and announce the suspension of the divisive member with the general consent of the church.  If after suspension the person persists in sowing discord or in spreading a serious doctrinal error, it can be done according to the procedure outlined in Paragraph D of this same article and section.

3. Disorderly conduct.

If a member deliberately continues to behave in a way that shows blatant disregard for the order intended by God for all people in terms of work, rest, and marriage⁷², as well as the ethical principles outlined in the Ten Commandments⁷³. This also applies to the order established by Christ for his church in the Scriptures⁷⁴, and to the rules set by God for civil government⁷⁵. In such cases, the member can be suspended for being disorderly⁷⁶.

Whenever the elders find out that despite the reprimands of the formative discipline, a member behaves in a disorderly way, they must confront it according to the Word of God.⁷⁷ If after receiving such admonishment from the elders a member persists in such conduct, the elders will report the situation to the church and announce the suspension of the disorderly member with the general consent of the church.⁷⁸ If after suspension the person persists in disorder of him, excommunication can be carried out according to the procedure outlined in the Paragraph D of this same article and section.

4. Scandalous sin followed by signs of repentance.

If a member has sinned scandalously but shows signs of repentance that give hope, even submission to the admonition of elders, can still be suspended him for a short time from some of the privileges of membership, so that no reproach be brought upon the name of Christ and the church,⁷⁹ lest others be encouraged to sin,⁸⁰ and so that the offender himself does not omit to examine his own soul and realize the seriousness of his offense.⁸¹ If the person ceases to manifest fruits of repentance, discipline may be performed according to the procedure outlined in Paragraph D of this same article and section.

5. Disrespect of biblical discipline.

If a member is accused or suspected of a grave or serious sin and is absent from the congregation, refusing to meet with the elders so that the matter could be investigated, he may be suspended by church elders from all privileges of membership with the general consent of the church.⁸² Later, if the brother does not show fruit of repentance by submitting to the discipline of the church, the elders, with the general consent of the church, they will execute disciple upon such a person according to the procedure outlined in Paragraph D of this same article and section.

Paragraph D: Expulsion

Expulsion from the church will be carried out with the authority of the elders and the formal consent of the church.  Some kinds of behavior have to be classified as immoral,⁸³ and a member unrepentant and guilty of such practices must be cut off from the communion of the saints.⁸⁴  In such a case the elders will make earnest efforts to bring the offender to the true repentance.⁸⁵ If these efforts fail, they will report this to the congregation in a regular membership meeting of the church, or a special meeting will be called and recommended that the offender be expelled from fellowship and hence from membership.  Such an action may only be carried out by the church⁸⁶ by the approval of at least three quarters (75%) of the members present voting.

Similarly, some incorrect views regarding the doctrines of Scripture are so serious that they are classified by the apostles as heretical⁸⁷ and are of such a nature as to condemn one to hell⁸⁸.

It is possible for a person, in addition to having the benefits of membership withdrawn could even be refused from entering the church due to the seriousness of his sin and the danger he could be to the congregation. In such cases the elders will present to the church the reason why they will prohibit entry to the church of such person, asking for general approval therein.⁸⁹  

Section 3: Protective Discipline

Although the church has no authority to exercise discipline over people who are not members, it does have the right and responsibility to protect its members from those that disturb your peace and the purity of your life and doctrine.  ⁹⁰ When such people disturb the church, if after a personal and private rebuke they persist in their wickedness, the elders will point them out publicly, identify their errors, and admonish them and advise members so that they do not associate with them.  There are extreme occasions where a person, because of his sin, can be a great danger to the congregation. In such cases the elders will present to the church the justification for which they consider that entry to the church in such a way should be prohibited.

Section 4: Discipline of Church Officials

Paragraph A: Justification for Officer Discipline

While the elders are overseers of the flock, they themselves are members of the flock.  Therefore, each elder comes under the supervision of his co-elders and is subject to the same discipline as all members of the church are, but he has to adhere to a more rigorous standard of conduct than other members.  ⁹¹ Deacons likewise are under the supervision of the elders and are subject to church discipline. In addition to the ordinary restrictions of public reprimand and censure, the suspension of privileges, and withdrawal of membership, officers are subject to removal from office as part of the disciplinary action of the church.⁹²

Paragraph B: Procedure for Disciplining Officers

The discipline process can be initiated either by pastors or by individual members of the congregation.  Any member who is offended by the conduct of any officer of the church should approach that official privately and express his concerns.  If the Concerns are not resolved, the member must inform the other pastors of the situation and await their determination of the matter.  ⁹³  Elders will assume responsibility for investigating the matter and recommend any action on the part of the congregation if they believe that such a matter is justified.  Since this is such a delicate and serious matter, the elders will proceed with caution directed by the Scriptures and with fervent prayer.⁹⁴

If the elders conclude that after an enquiry there is no disciplinary action required because the offense has been satisfied and the offense as such does not require action of immediate exclusion, the offended party will be informed by the elders of such resolution, clearly presenting the reasons for this, seeking the full satisfaction of the member, and if not at least promoting peace between the officer and the offended individual.  If, on the other hand, the elders consider that public discipline or even removal from office is necessary, they will inform the congregation of the basis for the proposed action.  If the congregation votes to impose corrective discipline on the officer (for which approval is required of at least three-quarters [75%] of the members present who vote), he will be automatically removed from office.

In the event that there is no plurality of elders, and the offended party is not satisfied, the offended member and the elder should approach a sister church (like-minded church) whose elders will act as a temporary “elder committee”, to be able to evaluate this case. This group must have approval of both parties and will consist of more than three and less than six men.  If the committee concludes that a disciplinary process is not necessary, since the offense has been satisfied and the offense as such does not require an action of immediate exclusion as it is not a scandalous sin, the offended party will be informed by the committee seeking to clearly present the reasons for its resolution, seeking full member satisfaction, and if not at least promoting peace between the officer and the member.

In the event that, this committee’s evaluation is such that the pastor should be removed from his office, and since there is no other pastor, the assistance of elders from one or several churches will be sought.  A trusted sister church or churches that hold to the 2^nd London Baptist Confession of Faith of 1689 as their doctrinal standard.  To call these elders approval will be necessary of at least three quarters (75%) of the votes of the members attending the meeting which will be called for this purpose alone.  The elders are called to assist the church in carrying out the agreed and appropriate actions for this case.

In the event that the elder under accusation does not submit to the criteria of the “committee of elders”, the case must be presented before the entire church at a membership meeting.  This meeting can be called by the elder or by the “committee.”  Attendance will be sought for this meeting of the elders of one (or several) trusted sister church(s) that hold as their doctrinal standard the London Baptist Confession of Faith of 1689 to serve as guides for evaluation and investigation procedures, and for voting ratification or dismissal of the elder if this were the case.

Article VII: Of Church Officials

Section 1: General Statement

Only the Lord Jesus Christ is the Head of his church. ⁹⁵ He has commanded that the churches individuals are governed by Him through officials He Himself has appointed, the who are endowed by his Spirit with the gifts and graces necessary to fulfill the work that has been entrusted to them. These officials govern respecting the rights and liberties of the entire church set forth in the Scriptures.  ⁹⁶ Christ has commanded that the churches locals are led by elders and ministered by deacons. Outside of the profession of elders and deacons, the Scriptures do not recognize any other office that continues in the church today.  ⁹⁷

Section 2: General Prerequisites

All officers of this church must be members in good standing of this church.  Any person set apart for one of these offices must be able to affirm he consciously agreed with the church’s Confession of Faith and Constitution. If the person set apart for the ministry at some point changes his mind regarding this agreement, he is under the moral, spiritual and immediate obligation to make this known to the church elders in private.  Even when we recognize the value of the gifts that God has given to women and even when they render wonderful support to men, ⁹⁸ the Bible prohibits them from occupying either the pastoral office of elder and the deacon.  ⁹⁹ Therefore, women will not be nominated, elected or ordained to occupy these offices in the church. It is also contrary to scripture for a woman to exercise leadership or serve as head in a formal church meeting such as leading the worship service, administering the sacraments, or ministering the Word of God. ¹⁰⁰.

Section 3: The Elders

Paragraph A: The Biblical Designation of the Office

Those who have been called and equipped by God to lead and teach in the church are recognized and identified as elders, bishops, or pastors. These three names designate one and the same office in a New Testament church. ¹⁰¹

Paragraph B: Qualifications of Elders

Anyone who longs for the pastoral office must demonstrate before the people of God the personal, household, and ministerial qualifications established by the Scriptures. ¹⁰²  

Paragraph C: The Scope and Limits of Elder Authority

Because the influence of church elders is an exercise of human oversight in the house of God, there are high perquisites, as well as important limitations: It is a divinely delegated oversight. Consequently, the elders are responsible to God for the exercise of biblical oversight. ¹⁰³ Therefore, they are obliged to perform all duties specified in Scripture in passages such as Acts 20:17-35; 1 Peter 5:1-4 and Hebrews 13:17.  When elders exercise this oversight requiring obedience to their leadership, they must seek to conquer the conscience of the people of God through the ministry of the Word.¹⁰⁴  The authority of elders does not include the right to make decisions unilaterally. The Bible requires that decisions which have to do with corrective discipline and recognition of officers be by the formal consent of the local church.  ¹⁰⁵ It is appropriate that certain important matters, such as, the reception and exclusion of a member from the church, the financial support and involuntary retirement of officers, and decisions on large financial matters, are approved with the formal consent of the church.  However, the elders must provide definitive leadership for the church in making of such decisions.

The authority of elders is limited to the sphere of the local church. They cannot require consequences for sin beyond church discipline, invading the sphere of other ordained human authorities (husbands, fathers, civil governors, and employers), nor command God’s people regarding matters not specified in the Scriptures. ¹⁰⁶ However, outside the church they must order the house of God through the application of His Word. ¹⁰⁷  The authority of the elders is conditioned by the fact that they themselves are members of the local church. Although the shepherds are over the flock, they are at the same time members of the flock. Therefore, each of the elders has been conferred the same privileges, He is bound to the same responsibilities and is subject to the same discipline as everyone else.  Thus, each particular elder is under the supervision of co-elders and is responsible to the church as a whole.¹⁰⁸   The authority of each of the elders (bishops or pastors) is the same.  Consequently, every elder has the same level of authority to govern the church.  Although the gifts received and the functions performed will vary from elder to elder, this diversity should never undermine the parity between them.¹⁰⁹  Finally, the oversight of elders has by nature a very real authority. When it is biblically exercised, the submission of the People of God to this authority is required. ¹¹⁰

Paragraph D: Duties of Elders

A crucial aspect of the elders’ duty is the supervision and care of God’s flock.  Fulfilling this duty includes: counseling, admonition, exhortation and visitation. Although regular visitation with church members is part of his responsibilities, the elders—guided by the Lord and by their discernment of spiritual needs of the church—will arrange, organize and carry out this responsibility.  Another crucial aspect of the duties of elders is the exercise of leadership regarding to meetings (general and members) and to church worship. The elderly They will designate the meetings (or services) that they consider good for the spiritual health of the church and will ensure that they are led to the glory of God and according to what It is provided in his Word.

Paragraph E: Elder Support

Although the New Testament clearly teaches that there could be elders who are not financially supported by the church, the elders who govern well and especially those who labor in the Word and doctrine will, as far as possible, be supported by their material needs, thus disentangling themselves from the concerns of any other vocation, according to your gifts, the needs and the capacity of the church, as well as the direction of Christ, his Head. ¹¹¹  The amount of salary that each elder will receive will be established by the pastors of the church and approved by the church in the annual budget vote. In case there is not one plurality of elders, deacons and at least three brothers of good testimony may deliberate on the fair salary for the pastor.  Among the elderly, priority will be given, with regard to their support, to the elderly who work primarily on preaching, although, if possible, all the elders could be supported if the need of the church requires it and the providence of God allows it.  Regarding the percentages and differences in the offerings that each elder will receive, We will seek to do so by trying to honor the elderly, considering the various factors and circumstances of each one and the economic reality that the Lord allows his church in that time.

Paragraph F: Plurality of Elders

The plurality of elders is what the New Testament establishes as the norm for all church and therefore it must pray fervently for this to be a reality. No However, the New Testament does not specify the number of elders that each church must have, nor does it determine the duration of an officer’s ministry.  This constitution assumes, and the norms of the biblical order of a church ordinarily They require a plurality of elders to oversee the local church. Although each church local church is independent, not every local church is completely organized. The lack of a plurality of elders is a real, serious and practical deficiency in a church order biblical.¹¹²

Therefore, if at any period in the life of the church, there is not a plurality of elders, but only one elder, the elder would be required to formally seek the pastoral ministry of another elder/s from a trusted sister church, who holds to the same doctrinal standard of the London Baptist Confession of Faith of 1689, in order to receive counseling in general cases and direction in more difficult cases.  It is important to clarify that the external elder/s will exercise no determinate authority over the church, but rather they must be considered as contributing counsel, giving to them the high esteem and respect that they deserve.  If at any period in the life of the church, there were no elders, the members of the church will appoint (under the same standards used for the selection of officers) gifted brethren from among the membership to carry out the preaching of the Word, lead weekly worship and oversee the monthly celebration of the Lord’s Supper and Baptism whenever the need arises.  The church, if it determines it is necessary, may resort to the advice of the elders and Pastor of trusted sister churches who hold to the same doctrinal standard of the London Baptist Confession of Faith of 1689.

Paragraph G: Parity and Diversity of Elders

All elders are equal in office and authority,¹¹³ but diverse in gifts and functions.  Each elder must be “fit to teach”¹¹⁴ and must be involved in instruction and private admonition and in the administration and government of the church. ¹¹⁵ However, some elders will have greater gifts from God, greater experience and greater skill than the others by executing various elements of the pastoral office. ¹¹⁶ For example, some must engage more in public preaching and teaching than others.  ¹¹⁷ In view of this diversity of gifts as well as the numerous and responsibilities of the office, it is highly desirable that at least one elder dedicate himself to the work of preaching and teaching and to the oversight of the church as his calling in life.¹¹⁸ The church is responsible for give adequate financial remuneration, according to their capacity and according to the evidence of the gift of a man, especially (but not exclusively) of those elders who work in the ministry of the Word.¹¹⁹

Section 4: The Deacons

Paragraph A: General Declaration

Deacons are primarily responsible for assisting the elderly in those aspects practical aspects of ministry that might otherwise distract them from the priorities of their ministry of the Word, prayer and the pastorate.  Such practical matters include administration of benevolence, maintenance and improvements of the facilities of the church 113 Acts 20:28, Hebrews 13:17. Manage and facilitate different matters related to the operation of the church ministries.  Deacons are to fulfill the duties of their office in cooperation and subjection to the elders.  Deacons should meet regularly with the elders for the purpose of facilitating the communication with them and the efficiency of the functioning of the deacon body.  It is the duty of the Deacons take care of the administration of the church’s finances, checking that the income and expenditure procedures are clear, approve expenses of general ministries or of mercy according to the capacity of the church and the budget established by the church, and providing quarterly reports to the elders on the condition of the finances.

Paragraph B: Number of Deacons and Length of Service

The number of deacons should not be fixed. The church will set apart men in who demonstrate the biblical qualifications for this office, according to the particular need in the church.¹²⁰ A length of time for the office of deacon will not be set.  Furthermore, the deacons do not meet as a “deaconate” of deacons, but with the elders who will and henceforth assign specific tasks to suitably gifted men as per the need within the church at the time.

Section 5: Appointment of Officers

Paragraph A: General Declaration

The appointment of elders and deacons is a unique right of the Lord Jesus Christ. However, He has ordained that they be formally recognized by formal consent of the particular church in which they serve.  Elders and deacons are ordained to the office through the laying on of hands of the body of elders. ¹²¹ This is an expression for the approval of which the elders are responsible.  ¹²² Therefore, each officer must have been approved, not only by the church in general, but also by the elders in particular.

The Lord’s appointment of an individual to the office of elder or deacon is recognized by the congregation as possessing the fruit and gifts required by the Scriptures for the particular office.  Furthermore, he must have a clear conviction that the Lord is calling him to serve in that office. The recognition of such offices is of such importance that in appointing men to there offices it should be carried out by taking the necessary time to pray and waiting on the Lord.  Careful consideration of the relevant passages of Scripture and full and attentive examination of the individual being considered is necessary.  Each of the Church members have the responsibility to be informed regarding these matters.

Paragraph B: The Appointment Process

The recognition of those whom the Lord has appointed to carry out an office of this church shall be carried out in three steps: nomination, election and ordination.

1. Nomination.

Private Nomination: Church members are encouraged to express to the elders (privately) their recognition of fellow congregants they believe are gifted by Christ to fulfil the office of elder or deacon in the church.  The elders should take sincerely the wisdom that God gives to his church.

Nominative Consultation: With the purpose of further encouraging the church to contribute their combined wisdom regarding the selection of elders, a Nominative Consultation will be held once a year, in the which members of the church will express their views regarding those who they believe the Lord has equipped for an office in the church. The result of this Consultation will be private, and known only to the elders and those that they consider as appropriate.  The result of that consultation will be made known to the individuals under consideration.  However, due to the fact that it is the responsibility of the elders to lead the church, nominations for the office are made by the body of elders.

2. Election.

Every church meeting for the election of officers must be announced on two preceding Lord’s Day before it is due to take place. The names of all nominees will be discussed separately and then a vote will be taken for each individual.  During the discussion, the nominee who is being considered and the members of his immediate family (his wife and his minor children) will leave the meeting until a vote by ballot has been taken. Scriptural qualifications will be read and

presented, and the qualities of the nominees will be openly discussed in the fear of God and with due respect to the reputation of the nominee. The church will seek unanimity with respect to each nominee, but when there is no unanimity, 75% of the votes will be required for the election of an officer.

3. Ordination.

After the election of an officer there should be time given during a worship service in which the elected official is received and installed to their office by the laying on of hands of the body of elders.  This solemn act can always be accompanied by a time of special prayer of the church. ¹²³ The laying on of hands of the elders means their approval of the elected official.

Section 6: Termination of Office

Paragraph A: Reasons for Termination

1. By voluntary resignation.An officer may resign from his office without prejudice if for good and valid reasons he finds that he can no longer perform his duties with a good conscience.¹²⁴
2. For removal due to non-culpable incompetence.
   In cases where the elders determine that an officer is no longer competent to carry out the duties of his office, for reasons not culpable in themselves, ¹²⁵they will explain their concerns and they will seek his resignation. If he does not want to resign, they will present their concerns to the congregation and will ask for a vote of confidence regarding him. To retain his office in such circumstances the officer must receive a vote of confidence of no less than three-quarters parts (75%) of the members who are present and who vote.
3. For the loss of the confidence of the congregation.

Elders may request a reevaluation of any officer at any time.  if they believe that the individual has ceased to meet the requirements for the pastoral or diaconal office. The Elders will present their recommendation on the matter and the reasons for this. To retain such office in such circumstances the officer must receive a vote of confidence of not less than three quarters (75%) of the members present and voting.

4. By removal due to Church disciplinary action.

An officer may be removed from his office for sin, for consequences of a sin or unrepentant sin, through the vote of the congregation according to Article VI, Section 4.

Paragraph B: Implications of Termination

1. When a man leaves the office, he no longer retains the authority of that office and can no longer continue further in his functions, privileges, and titles with respect to this church.
2. Every man who leaves office in this church is expected to respect the sanctity of the trust that was previously given to him and that he maintains the confidentiality of all church matters to the extent required by Scripture, this constitution, and the judgment of the elders who existed at that time.¹²⁶
3. A man who leaves an office in this church may be considered for an office again, but only in the manner prescribed in Section 5 of this Article.

Article VIII: Government of the Church

The government of Heritage Baptist Church is under the headship of Christ, and recognizes both the freedom of its members, as well as the oversight of its elders. The freedom of its members is recognized in (but not limited to) the need for your formal consent to matters related to church discipline and the election of church officers.  The oversight of the elders is recognized in (although not limited to) their necessary leadership in matters of church discipline and the ordination of church officers.  Heritage Baptist Church is not subject to the control of any other religious body, however, it recognizes the appropriateness of formal association and the obligation of mutual advice and cooperation with other churches of the same faith.

Except as otherwise provided in this constitution, three-quarters (75%) of votes of the members is sufficient for the expression of formal consent of the church on any matter that is required. Both elders and church members They will seek to discern – in prayer and by searching the Scriptures – the will of God for the church in the exercise of their roles in its government.

The elders have oversight in guiding the church into formal partnership with others churches but require the approval of three-quarters (75%) of the church to carry the vote. Churches with which they seek to formalize an association must maintain as their doctrinal standard the London Baptist Confession of Faith of 1689.  For its part, any association must have a constitution whereby the responsibilities, rights, and freedoms of association are stated so that our church can unite with a free conscience.

Article IX: On Marriage and Remarriage

Section 1: On Marriage, Gender and Sexuality

We believe that God creates each person in a wonderful and immutable way as a man or woman. These two different and complementary sexes reflect the image and nature of God.¹²⁷ A person who rejects their biological sex rejects the image of God in them.  We believe that the term “marriage” has only one meaning: the union of a “natural” man and a “natural” woman in an exclusive union as defined by Scripture.¹²⁸ We believe that God orders that sexual intimacy occurs only between a man and a woman who are married.¹²⁹   We believe that God has prohibited all sexual activity outside of a marriage between a man and a woman.  We believe that any form of sexual immorality (including adultery, fornication, homosexual behavior, bisexual behavior, bestiality, incest, and the use of pornography) is sinful and offensive to God and we are bound by our biblical convictions to declare and maintain this standard.¹³⁰ We believe that to preserve the function and integrity of Heritage Baptist Church as the local Body of Christ, and to provide a biblical model to the members of this church and the community, it is essential that all members and all persons employed by the Heritage Baptist Church in any position, or who serve as volunteers, agree and comply with this statement on Marriage, Gender and Sexuality.¹³¹  We believe that God offers redemption and restoration to all who confess and abandon their sins, seeking the mercy and forgiveness in Jesus Christ.¹³² We believe that every person should receive compassion, love, kindness, respect, and dignity.¹³³

Section 2: Wedding Policy

Because God has instituted marriage and defined the covenant relationship between a man, and woman, Heritage Baptist Church will only recognize marriages between a biological man and a biological woman.  Ministers and staff will only participate in, and formalize, weddings between a man and a woman as so describe.

Consequently any member who wishes to celebrate their marriage with thanksgiving with the church must meet the following requirements: (1) be a member in good standing, (2) have attended pre-marital counseling, (3) have done things in good order during their courtship process, maintaining sanctity in at all times and honor parents. If all this is true, the future spouses must meet with the elders of the church to ensure that their request marriage or remarriage fulfills the biblical mandate.

Article X: Church Property and Finances

Section 1: Use of Property

All property of this church is to be used as a benefit to all those who are members of it. This property is set aside to be used for worship of God, the edification of his people and for any other use that is necessary for the propagation of the Gospel of Christ through this church or its ministries.  Should someone be in disagreement regarding the use of such property, such disputes must be resolved by a majority vote of the members of this church.  We believe that each local church is autonomous under the leadership of Christ Jesus and chooses for itself what should be done with his property. We unanimously agree to seek divine wisdom in the use of this property for the glory of God, the welfare of the church, and the spread of His truth according to the Scriptures.

Section 2: Annual Budget

Just as the work of the church depends financially on the systematic offerings of the congregation, so the work itself must be systematic and orderly. To this end, before the annual membership meeting of the congregation, the elders and deacons will prepare an annual budget for the following year, and shall present the budget to the congregation at a properly convened meeting of members for the approval of at least three quarters (75%) of the congregation.

Section 3: Expenses

Pastors, with the guidance and counsel of deacons, may authorize unplanned expenses that do not exceed the amount specified by the church at a duly constituted meeting.  However, all expenses must be clearly presented to the church at the appropriate membership meeting.  Expenses that exceed the amount voted on require consent at a general church meeting.

Article XI: Meeting of Members

Section 1: Designation of Member Meetings

The church will have three membership meetings each year on Saturdays. The first meeting of church members must be carried out between January and February of each year. The Second meeting of members will be held between June and July of each year. Third Members meeting will be held between November and December of each year.  At the first meeting a financial report will be given to the church from the previous year, the nominative query and a report will be given specifying the names of the church membership through the end of the preceding year and any changes in membership.

In the second meeting there will be a review of compliance with what was planned. In the third meeting the church will be provided with a financial report and the proposed annual budget by the elders will be presented and considered by the church for approval through vote.

Section 2: Occasional Member Meetings

Elders may call occasional membership meetings. These meetings can be convened by the initiative of the pastors based on a need seen by them, or at the request of the members. Members must be summoned to meetings of casual members with notice of a minimum of two Lord’s Days in advance. The elders may, at any time and without prior notice, convene the church for informational meetings, however, in such meetings no matter related to the business of the church, which requires a vote of the membership.  A membership meeting may also be called when 10% of the members make a written request for such a meeting. This request along with the matter must be made in written form with the signatures of 20% of members in good standing and must be presented to the elders, who in turn will make the corresponding announcement of the meeting.

Section 3: Voting at Member Meetings

All voting members must be present when a meeting is duly held which is convened with the same seriousness and ecclesial responsibility with which they would consider in attending any other church meeting.  It should be our goal to discern in attitude of prayer the mind (or will) of God so that it can be said of us as it is said of the church in Acts 6, that “the proposal pleased all the multitude.”  At times when unanimity is not possible, except as the church constitution requires a different percentage of the vote, a simple majority of those who vote a valid motion will be made by three-quarters (75%) of the congregation. The members voters who are present at any church meeting that has been properly convened, will constitute a sufficient quorum to decide on the church business matters. Church votes will be by show of hands.  Member meetings whose agenda includes voting by members for the resolution of church matters that require such a vote, must have a present quorum of at least 51% of the number of registered members of the church.

If the required quorum is not present, the elders will make a second call for a meeting of members. Unfinished business of the church may be brought to resolution by the vote of the members who attend the second meeting without the need for a minimum quorum.

Minor actions that only require the general consent of the church will not require a formal vote, although any objections or doubts will be resolved.  Minor issues are all those that this constitution does not explicitly require a vote.

Section 4: Secretary

The elders will appoint a secretary from among the members of the church. The responsibility of this secretary will be to record all the agreements of the affairs of the church, collecting all documents sent to the church in its meetings and providing for the church and for the elders a careful record of church business. This record will be available to the church and its elders. The elders will have the authority to replace the secretary when they consider it wise to do so.

Article XII: Constitutional Authority

Section 1: Nature

This constitution, like any purely human document, may contain errors.  It simply reflects a serious and sincere attempt to apply the Scriptures in the ordering of the life of this local church. However, as members of this church We have solemnly committed ourselves to follow this constitution in the organization of this church. Its provisions must be followed until amended in the manner constitutionally established.

Section 2: Deficiencies

If at any time an elder or church member believes that adhering to this constitution could involve a violation of the Word of God, he must make this known to the elders.  If the elders conclude that biblical truth requires an amendment of this constitution, they must communicate it in a timely manner to the church, present the amendments relevant and seek through voting the amendment of this constitution.

Section 3: Amendments

Amendments to this constitution must be approved by three-quarters (75%) of those entitled to vote present at any regular meeting of the church or at a meeting specially called for this purpose. Such proposed amendments will be distributed in writing to the membership at least two weeks before the day of the meeting.

Article XIII: Administrative Council

In due time, with the purpose of “rendering to Caesar what is Caesar’s,”¹³⁴ the Heritage Baptist Church of Mexico, Chapala Ministry will seek to have an official Administrative Council. The advice of the official will be composed of the elders as members with the power to vote and the deacons as non-voting members.  In the absence of a body of elders, both the elder and deacons must approve any relevant decision of the Administrative Council.

The Council will appoint from among its members a legal representative of the church as is required by civil authorities. The legal representatives will act only with the formal consent of the Administrative Council.

Appendix #1

The Solemn Covenant of the Church of Jesus Christ called Heritage Baptist Church of Mexico, Chapala Ministry

We, who desire to walk together in the fear of the Lord, profess, through the help of the Holy Spirit from him, our deep and serious humiliation for all our transgressions. And solemnly, in the presence of God and of each other, aware of our own unworthiness, we also give ourselves to the Lord, as a church, according to the apostolic constitution, so that He may be our God, and we may be His people, through of the eternal covenant of his free and gratuitous grace; only through which we have hope to be accepted by Him, through His blessed Son Jesus Christ, whom we consider our High Priest, to justify and sanctify us; and our Prophet to teach us; and to submit to Him as our Lawgiver and King of Saints; and to satisfy us all His holy laws and ordinances, for our growth, establishment and consolation; for May we be like a holy wife to Him, and serve Him in our generation, and hope

The second appearance of him as our glorious groom. Being fully convinced of the established form of the communion of the church, and of the truth of grace in some good measure upon the spirits of each one, we unite solemnly in holy union and fellowship, humbly submitting to the discipline of the Gospel and to all the holy duties that are demanded of a people in such spiritual relationship.

1. We promise and commit ourselves to walk in all holiness, godliness, humility and love fraternal, as much as it depends on us, to make our communion pleasant to God, comfortable for ourselves, and lovable for the rest of the Lord’s People.
2. We promise to watch over each other’s conduct and not tolerate sin among us, in the to the extent that God reveals it to us, to us in general or to any of us; and encourage one another to love and good works; warn us, rebuke us and admonish each other with meekness, according to the rules that Christ left us when regard.
3. We promise to pray, in a special way, for each other, and for glory and growth of this church, and by the presence of God in it, and by the pouring out of his Spirit upon her, and for her protection over the same, for her glory.
4. We promise to bear each other’s burdens, to faithfully hold on to each other, and to have a feeling of companionship towards each one, in all conditions, both external as internal, in which God in his providence places any of us.
5. We promise to fight together for the truths of the Gospel and the purity of the ways and ordinances of God, to avoid causes and causes of division, striving to preserve the unity of the Spirit in the bond of peace.
6. We promise to meet on the Lord’s Days and on other occasions, as the Lord gives us opportunities, to serve and glorify God through worshiping Him, to build one another to others, and to obtain the good of his church.
7. We promise, according to our possibilities (or as God blesses us with good things of this world) share with our pastors or ministers, God having ordained that those who proclaim the Gospel, live by the Gospel.

(And now, can anything impose on conscience a greater obligation than this Covenant? What is, then, the sin of those who violate it?).

We humbly submit ourselves to these and all other duties of the Gospel, promising and proposing to fulfill them, not in our own strength, being aware of our own weakness, but in the power and strength of the Blessed God, whose we are and to whom We wish to serve: To whom be the glory, now and forever. Amen.¹³⁵

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Appendix #2

To the new member:

It gives us great joy to receive you as a member of this congregation, since you confess have experienced repentance of sins and faith in the Lord Jesus Christ and have recognized that salvation is received solely by faith in Him, without relying at all on any merit of our own. You have followed the Lord Jesus Christ in the consecrated ordinance of baptism after your conversion by him, according to the model of the New Testament.

Furthermore, having confirmed that you have read the church charter, as well as the Confession of Faith and are in agreement with all the doctrines that distinguish us as a local congregation.

Now, before the only true God, the Father, the Son and the Holy Spirit, and before these witnesses who are your joint heirs of the inheritance that is kept in Heaven for the Saints:

1. Do you promise that, assisted by the grace of God, you will fulfill the requirements stipulated for the members of this local church?
2. Do you promise to support this local church through your faithful attendance and to notify its elders when for valid reasons you cannot attend?
3. Do you promise to serve the Lord and his church by avoiding being a burden to the brothers but rather affirm that you will use the gifts that God has given you, through the guidance of your shepherds?
4. Do you promise to give your offerings faithfully without delaying what is the Lord’s, and to share with your elders and brothers all good things according to the possibilities?
5. Do you promise to submit to the truth of the preached Word and to your pastors as long as  they remain faithful to the Word of God?
6. Do you promise to support, encourage, and love your fellow members of this local church, showing interest when they get sick or face difficult times? Are you also willing to take care of the brethren who hold to dangerous doctrines and to rebuke them in a spirit of meekness and love when necessary?

Heritage Baptist Church of Mexico extends a warm welcome to all Christ-following believers who seek to walk with us in the spirit and bond of brotherhood.  “Our constitution, confession, and members’ covenant are not considered to be a heavy burden. Based on Scripture, we desire to protect the congregation, disciple the church, and glorify God together.  We aim to grow in grace through the sanctifying work of the Holy Spirit and to preach the gospel of Jesus Christ.”

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1 – 1^st Peter 4:11; 1^st Corinthians 10:31.
2 – John 4:23-24; Psalm 145:3.
3 – Ephesians 4:11-16.
4 – Matthew 28:18-20; Luke 24:46-48; Acts 1:8; Acts 13 & 14.
5 – Jude 3.
6 – 1^st Peter 3:15.
7 – Jeremiah 31:31-34; 32:40; Hebrews 8:7-13; 10:16,17; 13:20,21.
8 – Hebrews 8:6; Matthew 26:26-28; Hebrews 13:20,21.
9 – Jeremiah 31:31-34.
10 – Matthew 22:37-39.
11 – John 17:3; Romans 16:27 and Exodus 20:3-6.
12 – John 4:24. Comment: The word “truth” implies that God is to be worshiped based on what He has revealed. See also 1^st Timothy 3:14,15 and Leviticus 10:1,2.
13 – John 4:24. Comment: The word “spirit” implies the sincerity of lips with which the people should adore him.  See also Matthew 15:7,8.
14 – 1^st Corinthians 16:2; Hebrews 10:25.
15 – Hebrews 6:10
16 – Galatians 6:10
17 – Acts 2:41, 42; 4:4.
18 – Acts 2:47; 5:14.
19 – Matthew 18:17; 1^st Corinthians 5:12,13; 2^nd Corinthians 2:6.
20 – Acts 6:1-6; 15:22; 2^nd Corinthians 8:19,23.
21 – Philippians 1:1; Acts 14:23.
22 – Matthew 28:18-20.
23 – Acts 2:38-42; 1^st Corinthians 4:1-7; Titus 1:7.
24 – Acts 2:37-42; 5:14; 8:12; 16:30-32; 20:21.
25 – Matthew 28:18-20; John 4:1-2; Acts 2:41; 8:12; 16:31-34; 18:8.
26 – Psalm 1:2; 119:11, 97; Matthew 6:6,10.
27 – Genesis 18:19; Joshua 24:15; Psalm 118:15; Ephesians 6:4.
28 – Hebrews 10:23-25
29 – Hebrews 13:17.
30 – Malachi 3:8-10; 1^st Corinthians 16:1-2; 2^nd Corinthians 8-9.
31 – 2^nd Corinthians 8:1-5, Exodus 36:2-7.
32 – Matthew 18:15ff.; Romans 16:17-20; 1 Corinthians 5:1ff.; Titus 3:10-11.
33 – Acts 18:27.
34 – Hebrews 12:23.
35 – Galatians 1:13,22; Ephesians 3:21.
36 – Acts 15:24; 1^st Timothy 1:20; 2^nd Timothy 2:17; 4:10.
37 – 2^nd Corinthians 8:20-21.
38 – Proverbs 29:24; Romans 13:1-7; 1^st Peter 4:15.
39 – Acts 15:24, Romans 16:17-20, 1^st Timothy 1:20; 2^nd Timothy 2:17; 4:14-15.
^{40 – Acts 5:1-11; 1st Corinthians 11:30-32; 1st Thessalonians 4:6; Hebrews 12:5-11; Revelation 2:22- 23.
41 – 1st Corinthians 12:12-17; Ephesians 4:11-15; Galatians 5:1; 1st Thessalonians 5:14; Hebrews 3:12-14; 12:15.
42 – Ephesians 5:21; Hebrews 13:17; 1st Peter 5:5.
43 – Galatians 6:1, James 5:19-20.
44 – Romans 16:17-20; 2nd Thessalonians 3:14-15
45 – Matthew 18:17; Romans 16:17-20; 1st Corinthians 5:1-13; 1st Timothy 1:20; Titus 3:10.
46 – 2nd Corinthians 2:6-7.
47 – Matthew 18:17; 1st Timothy 5:20.
48 – Romans 16:17; 1st Corinthians 5:9-11; 2nd Thessalonians 3:6,14.
49 – Matthew 18:17; 1st Corinthians 5:13; 2nd John 10.
50 – 2nd Corinthians 2:7; 2nd Thessalonians 3:14.
51 – Acts 4:29; 25:11; 1st Peter 4:15.
52 – 1st Corinthians 5:6.
53 – 1st Corinthians 5:5; 2nd Corinthians 2:5-8; 1st Timothy 1:20.
54 – 1st Peter 4:8.
55 – Galatians 2:11-14; 1st Timothy 5:20.
56 – Titus 1:12-13.
57 – Titus 1:10-13.
58 – Proverbs 28:13.
59 – 2nd Corinthians 7:7-11.
60 – Romans 16:17-20; 2nd Thessalonians 3:14-15.
61 – 2nd Thessalonians 3:14-15.
62 – Matthew 18:17-18.
63 – Matthew 18:17; Romans 16:17-20; 2nd Thessalonians 3:6-15.
64 – Romans 16:17-18; 2 Thessalonians 3:14-15.
65 – Matthew 18:15; 2 Corinthians 2:5-11.
66 – Matthew 18:15-17.
67 – Matthew 18:17a.
68 – Matthew 18:17b.
69 – Romans 16:17-18; Titus 3:10-11.
70 – Ephesians 4:1-3.
71 – Deuteronomy 13:6-8; 1 Corinthians 1:10-11.72 Genesis 2:1-3, 15, 18-24; Exodus 20:8-11; 1 Corinthians 7:1-17, 39; 2 Thessalonians 3:6-15; 1 Timothy 5:8; Titus 2:5.
73 Exodus 20:1-17; Romans 13:8-10; James 2:8-12.
74 1 Corinthians 11:17-34; 14:37-40; 1 Timothy 3:14-15; Titus 1:5.
75 Romans 13:1-7; 1 Peter 2:13-17.
76 2 Thessalonians 3:6.
77 2 Thessalonians 3:10-12.
78 2 Thessalonians 3:14-15.
79 2 Samuel 12:14; Romans 2:24
80 l Timothy 5:20.
81 2 Corinthians 13:5.
82 Matthew 18:17; Numbers 16:12, 20-27.
83 1 Corinthians 5:9-11; 6.9-10.
84 1 Corinthians 5:3-5, 13, Matthew 18:17.
85 2 Corinthians 7:10-11.
86 Matthew 18:17; 1 Corinthians 5:4.
87 Galatians 1:6-9, 2nd Thessalonians 2:11-12, 1st Timothy 4:1
88 Titus 3:10
89 1 Corinthians 5.
90 Titus 1:9-11.
91 Galatians. 2:14; 1 Timothy 5:20.
92 1 Timothy 3:2.
93 Matthew 18:15ff.
94 1 Timothy 5:19, Proverbs 19:2.
95 Colossians 1:18
96 Matthew 18:15-20; 1 Corinthians 5:1-13; Acts 6:1-7; 2 Corinthians 2:6.
97 Philippians 1:1; 1 Timothy 3:1-13.
98 Romans 16:1-6; Philippians 4:3; 1 Timothy 3:11.
99 1 Corinthians 14:33b-35; 1 Timothy 2:8-15; 3:1-7.
100 1 Corinthians 14:33b-35; 1 Timothy 2:8-15.
101 Acts 20:17, 28; Ephesians 4:11-12; Titus 1:5, 7.
102 1 Timothy 3:1-7; Titus 1:5-9.
103 Acts 20:28; Hebrews 13:17.
104 Ephesians 4:11; 1 Timothy 3:2; 2 Timothy 4:1-2; Hebrews 13:17.
105 Acts 6:2-6; 9:26; 1 Corinthians 5:4-5, 13; 2 Corinthians 2:6.
106 Matthew 22:21; Luke 12:13-14.
107 Acts 20:28; 1 Peter 5:3a; Romans 13:1-7; Ephesians 5:22-6:9; 1 Corinthians 7:25-28, 35-40.
108 Matthew 18:17; 23:9; 26:31; Galatians 2:11; 3 John 9-10.
109 Acts 20:28 [cp.17]; Galatians 2:11; 1 Peter 5:1-2; 1 Timothy 5:17.
110 Hebrews 13:17.
111 1 Timothy 5:17.
112 Titus 1:5.
114 1 Timothy 3:2; Titus 1:9.
115 Acts 20:28; 1 Thessalonians 5:12; 1 Timothy 5:17.
116 Romans 12:3-8; 1 Corinthians 12:4-7.
117 1 Timothy 5:17.
118 1 Corinthians 9:14.
119 Proverbs 3:27; 1 Timothy 5:17-18
120 Acts 6:1-7; 1 Timothy 3:8-13.
121 1 Timothy 4:14.
122 1 Timothy 5:22.
123 Acts 13:1-3
124 Acts 24:16.
125 2 Samuel 21:15-17.
126 Proverbs 11:13.
127 Genesis 1:26-27.
128 Genesis 2:18-25.
129 1 Corinthians 6:18; 7:2-5; Hebrews 13:4
130 Matthew 15:18-20; 1 Corinthians 6:9-10.
131 Matthew 5:16; Philippians 2:14-16; 1 Thessalonians 5:22.
132 Acts 3:19-21; Romans 10:9-10; 1 Corinthians 6:9-11.
133 Mark 12:28-31; Luke 6:31.
134 Luke 20:25}
135-Taken from the covenant adopted by the church of Pastor Benjamin Keach in London in 1696 as found in Benjamin Keach, The Glory of a True Church, (Santo Domingo, Ecuador: Confessional Baptist Legacy, 2020), pp. 80-84.
136 Taken and adapted from the Constitution of the Reformed Baptist Church of Los Lagos de Heredia, Costa Rica and Reformed Baptist Church of Guadalajara Iglesia Bautista.