rx^./^t.-4 
 
 BX 6331 .H6 1859 
 Hiscox, Edward Thurston, 
 
 181A-1901. 
 The Baptist directory 
 
xh:ei 
 
 B ^ I> T I S T 
 
 DIRECTORY. 
 
 A GUIDE TO THE 
 
 DOCTEINES AND PEACTICES 
 
 OP 
 
 BAPTIST C H U R C PI E 3 
 
 BY 
 
 EEV. EDWARD T. HISCOX, D.D, 
 
 TWELFTH THOUSAND. 
 
 IsEW YORK : 
 SHELDOiS" & CO., -No. 677 BROADWAY 
 
 AND 214 & 316 MERCER STREET, 
 Under Gkant> CHNTKi.L Hotel. 
 
S^IELOON A CO., 
 H IM n>««'a OOea of iba Di«tri«t Conrtof the Uiiit«d Sutsa, for tb« Sat Ik «n 
 
TESTIMONIALS 
 
 From Dr. Eaton, of Madison UnirersiUj. 
 Tl.ero are several works of great excellence, treating of many of the topics 
 Included in the Directory; but none are so comprehensive of topics, and yet 
 BO compact, clear, and portable as the Directory. It contains a vast amount 
 of practical information of great importance to Ministers and private mem- 
 bers of our churches ; and I am sure it will be generally bailed by the denom- 
 ination as supplying a desideratum which has been long and widely felt. 
 
 From Dr. Fuller, of Baltimore, 
 
 I approve most cordially of every part of it. Its doctrines are such as I 
 
 eee everywhere in the Bible, and its suggestions are admirable. I hope it 
 
 ■will be published in cheap form, so as to be purchased by all the members of 
 
 our churches. 
 
 From Dr. Williams, of New York. 
 It seems to me, on the whole, a felicitous idea to have thus, in a brief and 
 cheap manual, so much of useful and necessary information for the new mem- 
 ber at his first joining one of our churches. 
 
 From Dr. Cratcford, of Mercer University. 
 The plan of the work is admirable, and the execution excellent. It is well 
 calculated to do good by both enlightening and confirming our young mem- 
 bers in their faith. I will express the hope that it may be extensively circu- 
 lated, and of great use. 
 
 From Dr. Jeter, of Richmond. 
 
 I am much pleased with the plan and execution of the work. It will prove, 
 In my judgment, an invaluable Guide to our church members, and will con- 
 tribute much to secure uniformity in the faith, discii>line and forms of our 
 churches. 
 
 From Dr. Dowling, of Neio York. 
 
 The bcok is just what is needed by all Baptist Church members, as a com- 
 panion to the Bible, in the study of the nature of a Gospel church, its oflices, 
 ordinanres, government, worship, and doctrines. I most heartily commend 
 your book, as a convenient, and 1 think almost indispensable, pocket com 
 panlon, for every Baptist. 
 
ii TESTIMONIALS. 
 
 From Rev. Dr. Latlirop, of Nero York, 
 
 I have long regarded such a work ns a de>iideratum in our Baptist lltora* 
 
 tnrc. To our church members geneially, but especialiy to tlie youns, and to 
 
 those who have but little experience in the usages of our denomination, your 
 
 book I regard as invaluable. 
 
 From Dr. lloichkiss, of Iioc7iester University. 
 It seems to me to be an excellent manual for ministers and members oi 
 churches. The work blends the qualities of conciseness and fullness better 
 than I recollect to have seen done in any similar work. I hope the Directory 
 will have a wide circulation. 
 
 From Itev. Dr. Weston, of Peoria, III. 
 It contains all that could be desired in the same compass, and will supply a 
 want loni,' existing and widely felt in our churches. It is free from all local 
 peculiarities, and must meet a welcome reception everywhere. It will sell 
 with us by thousands, if put in a cheap form. 
 
 From Dr. Gilleit, of Kexo York. 
 
 I have read the "Directory," and have been intv^'rested and profited. I 
 
 believe the Directory is the best of the kind I have read ; indeed I know o! 
 
 no one claiming a similar character. I shall take pleasure in (h)ing what I 
 
 can to give your valuable manual "free course" among the people of my care. 
 
 From Rev. 3fr. Pratt, of Lexington, Ky. 
 I know of no work that so fully, and within so small a compass, gives the 
 information demanded by young and uninformed members of our churches. 
 When its merits have become generally known, it will meet with an exten- 
 eive sale. 
 
 From Dr. Caldicott, of Boston. 
 
 I do not hesitate to say that, in my ojiinion, it is the best work of reference 
 for churches and church members that has ever been published. It contains 
 just that information which is needed to serve as a guide in all ecclesiastical 
 matters. Such a work has been long needed. 
 
 From Dr. Chiirch, of Keio York. 
 I have carefully examined the work, and find it a clear and concise analysis 
 of t!ie constitution, faith and usages of Baptist churches. Tl.e work seems 
 to me adapted to do much good, by giving correct views of discipline, and 
 the duties in general of church members. 
 
 From Rev. Mr. MiUiken, of Jackson, Jfiss. 
 I am glad It Is poon to be published, and shall certainly endeavor to put k 
 eopy of it into the hands of every member of my church. I can most cor- 
 dially commend it as sound in doctrine, admirable in plan, and finished in iti 
 
TESTIMONIALS. iU 
 
 •xecntlon. I hope to see it scattered like the leaves of autumn, thi jugh out 
 ehurches In Mississippi, and the South West. 
 
 From Mr. Kendrick, of Charleston, S. C. 
 
 In purpose, plan and execution, it coinnionds itself to my judgment, as an 
 
 admirable work. A treatise of this sort has been much needed in our 
 
 churches. The present will happily supply the want sc extensively re- 
 
 eogni.:ed. I think this Directory will be everywhere hailed with satisfactici. 
 
 From Dr. BrigJit, of New York. 
 The book deserves a very wide circulation in our churches. It will prove 
 just such a helper as is needed to impart harmony and efficiency in all their 
 meetings and plans. 
 
 From Dr. Brantly, of Philadelphia. 
 It is well calculated for a vade meczim for young converts, who have 
 recently come into our churches in such large numbers. It will be criticized, 
 and doubtless scrutinized, but I think it will stand the test. 
 
 From liev. Mr. Simmons, of Indianapolis, Ind, 
 I hail the book with deliglit. It is admirably conceived, as to plan and 
 •tyle, and destined to do great good. 
 
 NOTICES OF THE PRESS. 
 
 This is an admiiable work ; the right thing at the right time. The infor- 
 mation embodied, is indispensable to tiie young members of our churches, 
 and too much needed by older members. Pithy, and to the point; it should 
 be a pocket companion lor all who desire to be familiar with the order ol 
 Christ's house. — Christian Herald. 
 
 The Directory is an invaluable work, and every Baptist pastor, yea, and 
 every piivat.e member of every church, ought to own a copy for study and 
 reference. It i.-, in our judgment, a sound exposition of Baptist faith and 
 practice. — Christian Index. 
 
 Dr. Ilifecox has i)erformed an acceptable service to the denomination. H« 
 has supplied a needed work, and, considering the wide diversity of topic, and 
 the inevitable brevity of treatment, has rendered it as nearly perfect as could 
 have been reasonably expected. The merits of the volume will make it a 
 permanent contribution to our church literature. — Religious Herald. 
 
 This is a book on important subjects, and appears as a truly timely work. 
 TLe author has tlie ability to execute the task In an orthodox manner, and 
 furnish a manual in these troublous times that shall be highly appreciated 
 Ho doubt it Will be hugely circuited. — 6"/ Wstia7i Chronicle 
 
IV TESTTMCNIALS. 
 
 We bave referred to a large number of tbese topics, and bave In nearly 
 every instance been impressed with the clear and judicious views presented 
 by Dr. Hiscos. The book deserves a very wide circulation la our churches. 
 It will prove just such a helper as is needed to impart harmony and eiBciency. 
 ^-Examiner. 
 
 It is not common to find so much information in so small a compass. The 
 work is prepared with great care, and is admirably adapted to accomplish the 
 design of its author. We wish it could be in the hands of every membe," of 
 our churches, and of all others who wish to know what is "our faith and 
 practice," and the reasons for them — Zlon's Advocate. 
 
 It will be found, we think, to be the thing needed, as a guide in matters 
 relating to all those various practical questions that concern Baptist principles 
 and usages. It is strongly recommended by souie of the best men in the de- 
 nomination. — Christian Tim eft. 
 
 "We have here a small book, in which are clustered numerous subjects, each 
 of which has caused volumes to be written. But just such an epitome oi 
 church polity has been felt to be a de^ideratuin. We can venture to recom- 
 mend the book to all — both Baptists and Pedo-Baptisis. — The Commission. 
 
 This very timely book well <leserves the high commendations which it has 
 received on every hand. It is an admirable "guide to the doctrines and prac- 
 tices of Baptist churches." We heartily commend it to all candid inquirers, 
 touching our views of Christian doctrine, and church order. Its careful pern- 
 Bal will remove many misconceptions, and slied much light upon the views 
 end usages of our denomination. — Home 3Iission Iteeord, 
 
 It is comprehensive and minute enough for ail the purposes contemplated. 
 In all that pertains to our polity and practices, it is just the book to put into 
 the hands of our younger members. A general circulation, and a careful 
 reading of it, would greatly promote harmony and good order in our chorcb- 
 es.— Christian Review. 
 
 We wish thework of Dr. Iliscox the widest circulation. It fills a place 
 not supplied by any other. If it is lawful to call any book but the Bible, the 
 "Baptist Church Directory," this little book well deserves the name. — Bap- 
 Ust Family Magazine. 
 
 I would not forget Dr. Hiscox's Baptist Directory. It is an admirable, and 
 for the size, a very complete manual of Baptist doctrine and discipline, which 
 we would gladly have in the hands of every church member. — Cor. CJwis. 
 Oironide. 
 
 It is adapted to be specially useful to the young members of our ebnrehes, 
 and reflects light on questions of order and discipline, which the most expe- 
 rienced will find to their advantage in conducting the affairs of Chrtst's visible 
 kingdom. — Keio York Chronicle. 
 
 It seems to have been prepared with great care, is very clear in its arrange- 
 ment, and contains information on every topic embraced in the nature and 
 polity of Baptist churches. It is a book suited to the wants of numerous 
 members of our churches, who have little time or leisure, to become versed 
 la matters of Christian iaith and conduct.— ^ii^ic-ai Recorder. 
 
PREFACE. 
 
 The following is designed, as its name implies, to >)0 
 a directory to the doctrines and practices of Baptist 
 churches. Its plan is different from that of any other 
 work ; more comprehensive in the range of its subjects, 
 but more concise in its statement of facts. It is rather 
 a book for reference than a book for general reading. 
 The arrangement is intended to be so clear and con- 
 venient, that any subject on which information is 
 wanted, can be found at once. The style is adapted 
 to the condition of those who desire information on 
 such subjects, but who have little disposition for 
 laborious or protracted investigation — instances of 
 which are frequently occurring within the observation 
 of every pastor. 
 
 There are great numbers of the younger members 
 of our churches who, while they have a deep convic- 
 tion that the doctrines they hold are according to the 
 word of God, yet greatly need instruction as to church 
 order and discipline, and the usages of the denomina- 
 tion. Indeed, there are many older members who 
 might not be able to bring forward arguments to 
 justify their faith and practice, or give information to 
 those who desire to be instructed as to our denoraina- 
 
Vni PEKFACR. 
 
 tional peculiarities. Besides, there are many outside 
 the churches who often wish to know accurately what 
 Baptists do believe and practise. These persons have, 
 perhaps, small means to purchase, and little time to 
 peruse many books. They desire to have the whole 
 matter so condensed and definite that they can see 
 it at a glance, and so reliable that they cannot doubt 
 Its correctness. The Directory is designed to supply 
 this want. 
 
 Proof sheets of it were sent by the publishers to a 
 number of ministers, eminent for learning and piety, 
 residing in different sections of the country, who were 
 requested to express their opinions of its merits, and 
 also to make any suggestions that might improve it. 
 I take this opportunity to express my gratitude for the 
 very kind and generous terms in which they weie 
 pleased to speak of it, as well as for the very valu- 
 able suggestions, which were made by several of them 
 — which suggestions have, to a considerable degree, 
 been adopted. 
 
 It is hoped that this w^ork, prepared with much 
 labor and care, and having met such general and 
 generous approval, will be thought worthy to find a 
 place in every church, and to be in the hands of every 
 church member. That it may, by the divine blessing, 
 contribute to the harmony, peace, and prosperity of 
 our churches, is my sincere desire and prayer. 
 
 E. T. H. 
 
 K«w York, Ftbruary 22, 1859. 
 
CONTENTS 
 
 PART FIRST. 
 CHAPTEE I. 
 
 A CHUKCH. 
 
 rA6a 
 
 1. What is a Christian Church- 13 
 
 2. Churches Constituted 17 
 
 3. Churches Recognized 18 
 
 CHAPTEE n. 
 
 ITS OFFICERS. 
 
 1. Tlie Pastor 20 
 
 2. The Deacons 23 
 
 3. Other Officers 26 
 
 CHAPTEE in. 
 
 ITS 0EDINANCE3. 
 
 1. Baptism 28 
 
 2. The Lord's Supper 33 
 
 CHAPTEE lY. 
 
 ITS SER^^CES. 
 
 1. Preaching 38 
 
 2. Social Meetings 38 
 
 3. Special Services. 41 
 
X CONTENTS. 
 
 CHAPTER y. 
 
 ITS WOESHIP. 
 
 1. Preaching 42 
 
 2. Praying 45 
 
 3. Singing 49 
 
 4. Exhorting 52 
 
 CHAPTER YI. 
 
 ITS GOVERNMENT 56 
 
 CHAPTER Vn. 
 
 ITS MINISTEY 61 
 
 CHAPTER Yin. 
 
 ITS MEMBEESHIP. 
 
 1. Qualifications 76 
 
 2. Admission 77 
 
 3. Dismission 80 
 
 CHAPTER IX. 
 
 ITS DISCIPLINE. 
 
 1. Laws of Action 85 
 
 2. Private Oftences 89 
 
 3. Public Offences 94 
 
 CHAPTER X. 
 
 ITS BUSINESS. 
 
 1. Order of Business 103 
 
 2. Rules of Order 104 
 
 CHAPTER XI. 
 
 ITS MISSION 116 
 
CONTENTS. 7d 
 
 ^ CHAPTER XII. 
 
 ITS CUSTOMS. 
 
 1, Councilg : 128 
 
 2, Associations 131 
 
 3, Other Bodies 131i 
 
 CHAPTER Xni. 
 
 ITS DUTIES 135 
 
 CHAPTER XIV. 
 
 ITS PKIVILEGES 140 
 
 CHAPTER XV. 
 
 ITS PIETY. 143 
 
 CHAPTER XVI. 
 
 ITS DOCTRINES. 
 
 1. Articles of Faith 164 
 
 8. Covenant 176 
 
 -#♦#- 
 
 PAKT SECOXD 
 
 CHAPTER I. 
 
 DEKOrvUNATIONAL PECULIARITIES 179 
 
 CHAPTER 11. 
 
 THE BAPTISMAL QUESTION 182 
 
XU CONTENTS. 
 
 CHAPTER in. 
 
 INFANT BAPTISM..... , 208 
 
 CHAPTER IV. 
 
 THE COMMUNION QUESTION 211 
 
 CHAPTER V. 
 
 QUESTION OF CHUECH OFFICERS 23G 
 
 CHAPTER \T:. 
 
 QUESTION OF CHUECH GOVEENMENT 239 
 
 CHAPTER Vn. 
 
 BAPTIST HISTOEY 242 
 
 CHAPTER yni. 
 
 FOEMS AND BLANKS 268 
 
 CHAPTER IX. 
 
 BENEVOLENT SOCIETIES 268 
 
THE 
 
 BAPTIST CHURCH DIRECTOia' 
 
 PART FIRST. 
 
 CHAPTER L 
 A CHURCH. 
 
 I. — What is a Christian Church*^ 
 
 A Christian Church is a congregation of hajf- 
 tized helievers in Christy v/orshipping together; 
 associated in the faith and fellowsliip of the Gos- 
 pel ; practising its precepts; observing its ordi- 
 nances ; recognizing and receivingT^hrir^t as their 
 suijreine lawgiver and rnler ; and taking liig 
 Word as their snfficient and exchisive rule of 
 faith and practice, in all matters of religion. 
 
 That a Chiistian Church is a cono-ros-ation of 
 Christian disciples, and not a society, or number 
 of coni^i'eo'ations oi* churches combined, and 
 united under some more general head or govern- 
 
 13 
 
14 THE BArnST CHURCH DIRECTORY. 
 
 ment, is evident from the Scriptural niention 
 made of the Apostolic churclies. There were 
 '•the churches throughout all Judea, and Ga- 
 lilee, and Samaria ;" ^ also '' the church which 
 was in Jerusalem;"" they "ordained them 
 elders in everj church ;" " " the churches of 
 Galatia;"* "the churches of Asia;"* "the 
 churches of Macedonia ;" ^ " the church of the 
 Laodiceans ;" ' " the church of the Thessalo- 
 nians ;" " " the church that is at Babylon*" " 
 
 Though the church is sometimes spoken of, in 
 distinction from the world, as the church uni* 
 versal, embracing all the people of God every- 
 where, yet by churches are meant single, sepa- 
 rate, visible congregations of Christian disciples, 
 delinitely organized, with their laws, officers, 
 ordinances, discipline, and duties, doing the 
 work and maintaining the worship of Christ. A 
 church is " the body " in its relation to Christ 
 w^iio is " the head." It is " a spiritual temple," 
 as being coniposed of spiritual or regenerate 
 members, and distinguished from all material 
 and nnsanctified organizations. It is " the pillar 
 and ground of the truth," in its relation to the 
 maintenance and support of the divine law, and 
 
 » Acts is. 81. 3 Acts xi. 22. «Actsxiv. 23. 
 
 * 1 Cor. xvi, L 6 1 Cor. xvi. 19. « 2 Cor. viii. 1, 
 
 "•Col. iv. 16. 8 1Thes. i. 1, • 1 Peter v. la. 
 
THE BAPTIST CHURCH DIRECTOKY. 15 
 
 its proclamation and propagation of tlje grea*^ 
 realities of the Gospel. 
 
 1. The Character of Churches.— -k. clinrcli con- 
 stitutes a kind of spiritual kingdom in the world, 
 hut not of the world ; whose king is Christ ; 
 whose law is his word ; w^hose institutions are 
 his ordinances ; whose duty is his service ; whose 
 rcAvard is his blessing. 
 
 In all matters of faith and conscience, as well 
 as in all matters of internal order and govern- 
 ment, a church is " under law to Christ ;" ^ but 
 as men and citizens, its members must "submit 
 themselves to governors," "^ like other men, so far 
 as shall not interfere with, or contravene, the 
 claims of the divine law and authority upon 
 them.^ — They must " render unto Cesar the 
 things that are Cesar's, and unto God the things 
 that are God's,"* remembering that God's claims 
 are supreme, and annihilate all claims that con- 
 tradict or oppose them. 
 
 2. The Design of Churches. — The evident 
 design of our Saviour in founding and preserving 
 churches in the world, was, that they should bo 
 monuments in the midst of guilty men, bearing 
 perpetual witness against the wickedness of tha 
 world, and to the goodness of God. But espo' 
 
 MCor, ix. 21. a 1 Peter ii. 14. 
 
 ' See Part First, chap. vi. * Matt. xxii. 21. 
 
16 THE BAPTIST CHURCH DIRECTORr. 
 
 cially that they should be living testimonies to 
 the work of redemption, " the light of the world,'* 
 and " the salt of tlie earth." ' 
 
 They constitute the effective instrnmentality 
 by which the will of God and the knowledge of 
 salvation through Christ are made known to 
 men ; at the same time they form homes for the 
 saints on earth ; sheep-folds for the safety of the 
 flock, and schools for the instruction and train- 
 ing of the children of the covenant ; while they 
 encourage the penitent and warn the careless. 
 Churches should well understand their "high 
 calling," and seek to accomplish it, "according 
 to the will of God." ^ 
 
 3. The AutJiority of Churches. — The authority 
 of a church is limited to its own members, and 
 applies to all matters of Christian character, and 
 whatever involves the welfare of religion. It is 
 designed to secure in all its members a conduct 
 and conversation " becoming godliness." 
 
 This authority is derived directly from God; 
 not from states, nor princes, nor people ; not 
 from its own officers, nor its membei'S, nor from 
 anv other source of ecclesiastical or civil power 
 or rifrht." But Christ " is head over all thinija 
 to the church,"* and also as of right, " the church 
 
 » Matt. V. 13, 14. ' Gal. 1. 4. 
 
 » See Part First, ::hap vl.— Second Part, clap. vi. ♦ Eph. i. 22. 
 
THE BAPTIST CHURCH DIRECTOKY. 17 
 
 h subject to Christ." ' But the authority of tho 
 church does not extend to its own members 
 even, in matters merely personal and temporal, 
 and which do not affect their character or duties 
 as Christians ' 
 
 JL ChURCRES CoXSTITtJTED. 
 
 When a number of Christians, members of the 
 same or of different churches^ believe that their 
 own spiritual improvement, or i.iie religious wei- 
 fai-e of the community so requires, they organize 
 a new church. 
 
 This is done by uniting in mutual covenant, to 
 sustain the relations and obligations prescribed 
 by the Gospel, to be governed by the laws of 
 Christ's liouse, and to maintain public worship 
 and the pi-eaching of the Gospel. Articles of 
 faith are usually adopted, as also a name by 
 which the church shall be known, and its officers 
 elected. 
 
 111. — Churches Kecognized. 
 It is customary for them to call a council, to 
 meet at the same, or at a subse-iuent time, 
 to recognize them ; that is, to examine their doc- 
 trines, inquire into the circumstances and rea 
 Bons of their organization, and express, on behalf 
 
 > Ej/h. V. 24. 'See Part first, chaps. Yiil., Ix, 
 
38 THE BAPTIST CHUKCU DIRECTORY. 
 
 of tlie churches they represent, approbation fo7 
 their course, and felhnvship for them, as s 
 regularly constituted church of the same denomi- 
 nation. The calling of a council is, however, 
 entirely optional with the church ; it is a pruden- 
 tial measure merely, to secure the sympathy and 
 approbation of sister churches, but is in no sense 
 necessary. 
 
 The council usually hear their articles of faith 
 and covenant ; listen to a statement of the cause? 
 which led to their oi-ganization ; examine the 
 letters held by the constituent members ; care- 
 fully consider the whole subject, and then vote 
 their approval, if they so approve, or advise 
 them to the contrary, if they disapprove. It 
 is customary to hold some appropriate reli- 
 gious service on the occasion, when a discourse 
 is preached, a charge given to the church, the 
 hand of fellowship extended by the council to 
 the church, through some one chosen by each 
 for the service. 
 
 Note 1. — A church may fail in some respects to meet the 
 requirements of the Gospel, and still be a Church of Christ, pro- 
 viding it fulfills the fundamental conditions of a scriptural faith 
 find practice. 
 
 Note 2.— But when a church ceases to acknowledge and sub- 
 mit to Christ as its supreme ruler, and to receiv*' his Word aa 
 its supreme law, then it ceases to be a Church o/ Christ, though 
 
THE BAPTIST CHURCH DIRECTORY. 19 
 
 It may still accept some of his doctrines and practise some of 
 bis precepts. 
 
 Note 3. — If a council should refuse to recognize a newly con- 
 stituted church, still that church would have the right to main- 
 tain their organization, and continue the forms of worship, and 
 would as really be a church without, as with the sanction of 
 the council. It would seldom, however, be expedient to do 
 this, against the convictions of churches and pastors expressed 
 in the decisions of a council. 
 
 Note 4. — The multiplication of feeble churches should be 
 guarded against, and the organization of nerr interests without 
 the prospect of becoming independent and efficient, should be 
 discouraged. 
 
 Note 5. — Especially ought the formation of new churches, as 
 the outgrowth and fruit of strife and dissension in older ones, 
 to be avoided and discountenanced, except in the most extreme 
 cases. A large and careful observation proves, that very few 
 churches so constituted ever attain to any considerable degree 
 of prosperity, or usefulness. 
 
 Note 6. — It not unfrequently happens, that a council doubts 
 the propriety of recognizing a new church, and yet hesitates to 
 refuse lest it might possibly place difficulties in their way, and 
 hinder the progress of a good cause. In such cases the mora 
 wise and prudent course is, for the council to adjourn for a spe- 
 cified time, three or six months, at the end of which the casa 
 would be likely to present a more definite aspect, and allow of 
 a more satisfactory dec sion. 
 
CHAPTER 11. 
 
 ITS OFFICERS. 
 
 The scriptural officers of a cliurcli are two: 
 \ iSTOK, and Deacon. 
 
 I. — The Pastor. . 
 
 In the New Testament the pastor is called 
 htshop^ which means an overseer^ and indicates 
 the nature of his work. He is also called eldei\ 
 or jpreshyter^ which properly means an aged 
 person — a terra prohably derived from the Jew- 
 ish synagogue, and indicates dignity of office. 
 He is also called a minister^ which means a 
 servant^ and implies that he is to rainister 
 and serve in spiritual things. The term pas- 
 tor signifies a shepherd^ and implies also the na- 
 ture of the relations he sustains to the church. 
 
 1. His Duties. — ^The pastor is to take the over- 
 Bight of the church in spiritual things. His 
 special duties are, preaching the Gospel, admin- 
 istering the ordinances, carefully watching over, 
 
 ^ See First Part, chap, vii , Second Part, chap. ▼. 
 90 
 
THE BAPTIST CHURCH DIRECTORY. 21 
 
 guiding, and advancing the religions interests of 
 the people, " for the perfecting of the saints, for 
 tlio work of the ministry, for the edifying of the 
 body of Christ." ' 
 
 2. Ills Authority. — Though pastors cannot 
 rightfully assume authority as being " lords over 
 God's heritage," ' yet there is a sense in which 
 the ?iiinisterial office should command and re- 
 ceive a deference rendered to no other. The 
 Apostle enjoins that "the elders that rule well 
 be counted worthy of double honor,"' and, also, 
 to " obey them that have the rule over you, and 
 submit yourselves " * Here is a sense, therefore, 
 in which they are to rule^ and the people are to 
 obey. 
 
 3. Eis Sj}Jiere.—A. minister should do good 
 everywhere, " as he has opportunity." But his 
 special and particular sphere of labor is with 
 ''the flock over which the Holy Ghost hath m,ade 
 them overseers, to feed the church of God ;" • 
 " taking the oversight thereof not by constraint, 
 but willingly, not for filthy lucre, but of a ready 
 mind."* Nothing else should be allowed to 
 interfere with the completeness and fidelity of 
 bi.s duties to the people of his charge. 
 
 iEFh.i7.13. 3 1 Peter V. 8. « 1 Tim. t. IT. 
 
 4 Heb. xiu. 17. • Acts xx. 18. • 1 P«ter t. 2. 
 
22 THE BAPTIST CHURCH DIRECTORY. 
 
 Note 1. — In choosing a pastor, the utmost care is requisite- 
 Great prudence and discretion are needed, especially on tha 
 part of deacons and leading members of the church. An act 
 BO vitally connected with the welfare of the church and the 
 prosperity of the Gospel, should be preceded and accompanied 
 by earnest and protracted prayer for divine direction in the 
 choice. 
 
 Note 2. — One should be selected who gives undoubted evi- 
 dence of having been called of God to the holy work : one on 
 whom the church can unite, and with whom they can coope- 
 rate, and who also possesses qualifications fitted for that par- 
 ticular field. A man of deep and undoubted piety, the integrity 
 and consistency of whose conduct command the confidence of 
 all who know him, and whose usefulness is hindeied by no 
 moral or social defect. 
 
 Note 3. — The connection between pastor and church is 
 sometimes made for a limited and specified time; but more 
 commonly it is indefinite, and can be terminated at the request 
 of either party. Periiianency in the pastoral relation should 
 n)ost earnestly be sought, as tending to the welfare of all con- 
 cerned. Trifliing disadvantages should rather be endured than 
 remedied at the expense of those more serious evils, which fre- 
 quent changes seldom fail to bring upon both church and pas- 
 tor. 
 
 Note 4. — In settling a pastor, the church either calls a young 
 n^an to be ordained, or one wiio is already in the ministry. In 
 the^rs^ case, they should be well acquainted with the character 
 of the candidate, and be satisfied with his reputation for piety, 
 and also have sufficient opportunities of hearing him preach, to 
 judge whether his gifts promise usefulness in that field. In 
 the second case, they should be informed as to the history of his 
 past labors, and know that he has a good report of the 
 people of his charge, and especially of those who are without. 
 A minister who does not command the respect of society, can- 
 not be verv useful in the church. 
 
THE BAPTIST CHUliCH PIKKCTORY. 23 
 
 Note o.— Is it right and proper for one church to call a iimj 
 Id be their pastor who is at the time pastor of another c/iurch! 
 Merely to call a man would neither be wrong nor dishonorable 
 — would violate no law of christian right or courtesy. Let the 
 responsibility then rest with him of deciding whether it is right 
 and expedient to accept the call. But if one church should use 
 special means to unsettle the pastor of another, by arguments, 
 persuasions, and inducements, it would be both unchristian 
 and dishonorable. 
 
 Note 6. — The too common practice of hearing many candi- 
 dates preach oh trial cannot be approved, and usually operates 
 most unfavorably upon the church which practises jt. A few ser- 
 mons, preached under such circumstances, are no just indica- 
 tion of a man's ministerial ability, or pastoral qualifications. It 
 shows little more than the manner of his address. His general 
 reputation, and the history of his past successes, will afford a 
 more correct estimate of his worth and adaptation. 
 
 11. — The Deacons. 
 
 The term deacon in the New Testament meant 
 properly, a mi^iister, or se7'va?it, and is applied to 
 the Apostles, and even to Christ himself. But 
 in ecclesiastical usage it designates an officer in 
 the church. 
 
 1. Their Origin. — The account of the insti- 
 tution of this office is found in Acts vi. 1-6. 
 When the number of converts was greatly mul- 
 tiplied, the care of the needy, and the charge 
 of temporal affairs added so much to the labors 
 of the Apostles as seriously to interfere with 
 their spiritual duties. Hence having called the 
 
24 THE KAPTIST CHURCH DIRECTORY. 
 
 multitude of the disciples together, they stated 
 the case, and recuiested them to select ''■seven 
 men of honest rejpoTt^ full of the Holy Ghost^ 
 and lulsdom^'^ to perform this work, that they 
 might ''give themselves continually to prayer, 
 and to the ministry of the word." Tliese 
 were accordingly selected, when the Apostles 
 set them apart to the service for which they 
 were chosen, by the laying on of hands, with 
 prayer. 
 
 2. Their Duties. — The deacons, therefore, are 
 to be chosen from among the faithful, prudent, 
 and experienced members by a free vote of the 
 church. Their duties are, the care of the sick 
 and needy members, having charge of the tem- 
 poral affairs of the church, counselling with, and 
 assisting the pastor in advancing tbe welfare 
 of the body. 
 
 3. Their Number. — Their number is variable 
 and discretionary ; usually from two to seven, 
 according to the condition and necessities of the 
 church, the latter being the original scriptural 
 number. The number, however, should not be 
 increased merely as a form, nor out of compli- 
 ment to the men, but for the sake of actual and 
 substantial service to be performed by them. 
 
 4. Their Period. — They are sometimes chosen 
 for a limited^ but more commonly for an indefh 
 
THE BAPTIST CHURCH DIRECTORY. 25 
 
 nite period, tlieir places to be filled bj others 
 whenever they or the church may desire. Per- 
 manency in this as well as the pastoral, usually 
 tends to secure a higher regard for the office, 
 and greater usefulness on the part of those w^ho 
 fill it. 
 
 5. Their Ordination. — In the Apostolic exam- 
 ple deacons were ordained with the solemn uer- 
 vice of laying on of hands. In our ol ler 
 churches, this practice was carefully adhered to, 
 as it still is very generally at the South, but 
 in many parts, of late, it has fallen very n iich 
 into disuse. The office is coming to be far 
 too lightly esteemed, and the scriptural choirac- 
 ter of the men is too little insisted on. Ordi- 
 nation, if practised, would invest both with 
 more importance. Too much care canncl; be 
 given to secure the right kind of men, when 
 we consider that the permanent inlluence of 
 a deacon for good or evil in a chnr^jh, is 
 scarcely surpassed by that of the pastor himself. 
 
 Note 1. — It will be observed that the deaconship vas not 
 mctituted by Christ, but by the Apostles, and grew out of the 
 emergencies of the case. That it was divinely approved, how- 
 ever, and intended to be pernioneut, is evident, since Pud sub- 
 pequently recognizes the office, and specifies the qualikcutiona 
 Hrhich deacons shall possess. 
 
 Note 2. — It will be noticed also, that the deacons wtra 
 
^6 TOE BAPTIST CHURCH DIRECTORY. 
 
 chosen by the church, that is, the " multitude of the disciples," 
 and chosen also from among their own number; but were 
 ordained, or appointed, by the Apostles, with prayer and laying 
 on of hands. 
 
 Note 3. — The qualifications made requisite in the men su{Ii« 
 eiently indicate the importance of the office, and the care with 
 which it should be filled. " Men of honest report — full of the 
 Uoly Ghost, and wisdom." While in 1 Tim. chap, iii., the 
 quahfications required are much the same as those mentioned 
 in the case of bishops or pastors. 
 
 Note 4. — It is evident from the character of the men, and 
 the personal history of some of them, that while a care for the 
 temporal interests of the church was to constitute the distinc- 
 tive feature of their office and duties ; at the same time they 
 were foremost as counsellors and coadjutors with the Apostles, 
 for the spiritual interests of the church. Having been among 
 the most devout, prudent, and faithful, before their election, 
 and as the reason for their being chosen, they would not be 
 less so, afterwards. Such should the deacons ever be. 
 
 Note 5. — The deaconesses referred to in 1 Tim. iii. 11, were, 
 probably, not deacons' wives, but a class of females appointed 
 in the churches, to minister to the sick, and perform other ser- 
 vices to those of their own sex, which could more appropriately 
 be done by them than by the male members. 
 
 III. — Other Officers. 
 
 It is usual for a cliurcli, as a matter of con- 
 venience, to appoint a Clerk to take minjites, 
 and preserve records of its business proceed- 
 ings, with all other records and papers belong- 
 ing to it. Also, a Treasurer is chosen, to 
 hold, disburse, and account for moneys foi 
 
THE BAPTIST CHDRCU DIRKCTORY. 27 
 
 cluirch purposes. Also, Trustees are elected 
 where thev may be necessary, legally to hold 
 property, and administer its financial affairs, 
 and when so required by the laws of the State. 
 
 But these are the appointments of expedienc^j, 
 and are not scriptural church officers. The 
 duties of the officers just mentioned do properly 
 belong to the deacons, and constitute a part of 
 their appropriate work. Yet it may be right, 
 and needful, to distribute the labors and bur- 
 dens of the church among its members, as also 
 to meet any requirements of civil law. 
 
 Note 1. — The various duties and responsible services of the 
 church should be as widely distributed among the members as 
 practicable, so that the same persons need not fill different offices 
 at the same time. This will avoid imposing heavy burdens on a 
 few, accustom all to responsible duties, and guard against com- 
 mitting the official influence and control of the body into the 
 hands of a few members. 
 
 XoTE 2 — The trustees are really a standing committee of the 
 church appointed for a specific purpose. They are therefore 
 entirely under the direction of the church, and not separate 
 from, nor independent of the body. They cannot hold, use, nor 
 jlispose of the property placed in their hands, except as in- 
 structed by the church. Whatever technical rights or privileges 
 jivil laws or the decit^ions of courts may give them, they are 
 bound by every principle of honor, morality and religion, strictly 
 to perform the wishes and obey the instructions of the church 
 by which they are appointed. 
 
CHAPTEE 111. 
 ITS ORDUSTANCES. 
 
 The Ordinances enjoined by the Gospel, and 
 
 to be observed by a Christian Church, are two: 
 Baptism and tlie LorcVs Supper, These are the 
 two symbols of the new covenant, the two pillars 
 of the spiritual temple, the two monuments of 
 the new dispensation. Christ has appointed no 
 others. They are positive institutions, as distin- 
 guished from those of a simply moral character; 
 and their force and sacredness, together with the 
 obligation to honor and observe them, come 
 directly from the character and authority of 
 Christ who appointed them. 
 
 I. — Bapttsm.* 
 
 Baptism is the immersion of the candidate 
 in water, in or into the name of the Father, Son, 
 und Holy Spirit ; and is administered to such 
 97ily^ as profess faith in Christ, giving evidence 
 of a regenerate heart. 
 
 8ee Second Part, chap. IL 
 
THE BAPTIST CHURCU DIRECTORY. 29 
 
 1. Its Institution. — Baptism was instituted by 
 Christ, or by John the Baptist admitting his 
 baptism, to be Christian Baptism. It did not 
 come in phice of circumcision, or any other sijrn 
 or seal of the old covenant, but was ordained for 
 
 " the~n ew. Thus " John did baptize in the wil- 
 derness and preached the baptism of repentance 
 for the remission of sins."' ''Then cometh 
 Jesus from Galilee to Jordan unto John, to be 
 baptized of him." ' " And Jesus, when he was 
 baptized, went up straightway out of the water.'"'' 
 " And he said to his disciples, Go ye therefore 
 and teach all nations, baptizing them in the 
 name of the Father, and of the Sou, and of the 
 Holy Ghost." ^ 
 
 2. Its Administration^' — The form or manner 
 of its administration, is that of dijjjping^ or im- 
 mersing the person to be baptized, in water, and 
 is thereby distinguished from the many ablutions 
 and sprinklings of the Mosaic dispensation. 
 '' And they went down both into the water, both 
 Philip and the Eunuch, and he baptized him." • 
 ''Therefore we are buried with him by baptism, 
 into death." ' " Buried with him in baptism." * 
 
 3. Its Suljjecis. — It is to be administered ta 
 
 » Mark i. 4. » Matt. ili. 18. » Matt. lii. 16. 
 
 * Matt, xxviii. 19 » See Part Second, chap. ii. * Acts yiik Sd 
 
 * Rom. ▼!. 4. Ci>l. ii. Ii4. 
 
30 THE BAPTIST CHURCH DIRECTORY. 
 
 Biicb, and only such, as have exercised godlj^ 
 repentance for sin, and a saving faith in Christ. 
 "But when they believed they were baptized 
 both men and women." * " Then they that 
 gladly received his word were baptized." ' '' If 
 tliou believest with all thy heart, thou mayest." ' 
 
 4. Its Obligation. — Every person is under tho 
 most solemn obligation to repent and believe in 
 Christ ; and every believer in Christ is under 
 solemn obligation to be baptized into his name. 
 No one who trusts in him for salvation can lightly 
 esteem his authority, or willingly disregard his 
 command, or neglect to profess the faith exer- 
 cised, by submitting to this ordinance. '' Repent 
 and be baptized, every one of you, in the name 
 of Jesus Christ." * "Arise and be baptized, and 
 wash away thy sins." * 
 
 5. It is Commemorative. — Baptism points 
 perpetually to Christ in his humiliation, death, 
 and resurrection, and keeps constantly in the 
 minds of candidates and observers, him " who 
 died for our sins, and rose again for our justifica- 
 tion." It witnesses and testifies that he sufi*ered, 
 died, was buried, and rose from the dead, to 
 perfect the work of redemption. " So many of 
 as as were baptized into Christ were baptized 
 
 « Acts viii. 12. ' Acts ii. 41. » Acts viii. 36. 
 
 ♦ Act* il. 3S. • Acts xxii. 16. 
 
THE BAPTIST CUURCH DIRECTORY. 31 
 
 into his death." * " Buried with him in bitptism 
 wlierein also je are risen with him."-' There 
 is " one Lord, one faith, one baptism ;" ' thus for- 
 ever connecting the Lord with his disciple, by 
 the living links of faith and baptism. '' We are 
 buried with him by baptism into death."* 
 
 6. It is Typical, — It points out things to come, 
 and prefigures most beautifully, the resurrection 
 of the body from the dead, " like as Christ waa 
 raised up from the dead, by the glory of the 
 Father," * in which doctrine of the resurrection 
 the candidate symbolically professes his faith. 
 " If the dead rise not at all, why are they then 
 baptized for the dead." " Thus uniting the hope 
 of the future to the faith of the past, and binding 
 both to the realities of the present, in baptism. 
 
 7. It is Emhlematic. — It is a confession of the 
 great cardinal doctrines of the Gospel. In the 
 symbolic force and expression of the ordinance, 
 the mode of it is emphatic. ]N"o other man- 
 ner could teach these doctrines. It represents 
 Christ's sufferings, death, and burial, for our sins, 
 and his resurrection from the dead for our justi- 
 fication. " But I have a baptism to be baptized 
 with ; and how am I straitened till it be 
 accomplished."' It represents the candidate's 
 
 » Rom. Ti. 8. • Col. ii. 12. > Eph. iv. 5. ♦ Rom. Ti. 4 
 
 k Rora. vi. 4. I Cor. xv. 29. » Luke xii. 50. 
 
83 THE BAPTIST CKURCH DIRKCTOKY. 
 
 death to sin, and rising to a new spiritual life in 
 Christ ;. "Buried with him by baptism into 
 death." * " For as many as have been baptized 
 into Christ, have put on Christ." ' 
 
 It professes hope in the resurrection from the 
 dead : " For if we have been planted together in 
 the likeness of his death, we shall be also in the 
 likeness of his resurrection." ' The life ever- 
 lasting stands in sacred fellowship with the death 
 to sin ; for, " if we be dead with Christ, we 
 believe that we shall also live with him."* It 
 represents in an outward symbol the inward work 
 of the Spirit, and shows how, " according to his 
 mercy, he saved us by the washing of regenera- 
 tion, and the renewing of the Holy Ghost,"' 
 a work already performed upon the heart of the 
 candidate, by an application of the cleansing 
 blood of Christ. " The like figure whereunto 
 even Baptism doth now save us (not the putting 
 away the filth of the flesh, but the answer of a 
 good conscience towards God), by the resurrec- 
 tion of Jesus Christ." ' 
 
 It also shows forth the unity of tlie faith and 
 the fellowship of the people of God, who in the 
 one baptism, profess their trust in the one Lord, 
 and their acceptance of the one faith; "Foi 
 
 » Rom. vi. 4 « Gal. iii. 27. • Rora. vi. 6. 
 
 ♦ Rom. Ti. 8. • Tit. iii. 6. « 1 PoUr lii. 21. 
 
THE BAPTIST CHUKCH DIRECTORY. 33 
 
 by one Spirit we are all baptized into one 
 body." 
 
 II. — The Lord's Supper.* 
 
 The Lord's Supper is a provision of bread and 
 ^iue^ as symbols of Christ's body and blood, par- 
 taken by the members of the church, to com- 
 Qiemorate his sufferings and death, and to show 
 their faith and participation in the merits of his 
 sacrifice. 
 
 1. Its Institution. — Our Saviour instituted the 
 Supper at the close of the last paschal feast which 
 he kept with the disciples before he suffered. 
 ^•As they were eating, Jesus took bread and 
 blessed it, and brake it, and gave it to the dis- 
 ciples, and said. Take eat ; this is my body. 
 And he took the cup and gave thanks, and gave 
 it to them saying, Drink ye all of it ; for this is 
 my blood, of the iSTew Testament, which is shed 
 for many for the remission of sins." ^ 
 
 2. Its OUigatioJi. — It is not only a privilege 
 for the Christian to receive the Supper, but it is 
 his duty. It is the duty of every believer to be 
 baptized, and the duty of every baptized believer 
 to receive the communion of the Supper. " Take, 
 eat; drink ye all of it." "Divide it among 
 
 » 1 Cor, xii. 13. » See First Part, chap. xiv. 8.— Second Part, chaiK It, 
 
 » M^itt. xxyi. 26. 
 
 2* 
 
34 THE BAPTIbT CHUKCH DIRECTORT. 
 
 vourselves." " This do in remembrance of me." 
 Let no disciple lightly esteem it. 
 
 3. Its Subjects.'^ — Those who have a right to 
 the supper are baptized believers, who are walk- 
 ing according to his AVord and will. Ko others. 
 Our Saviour " sat down, and his twelve Apostles 
 with him," ' and he " gave it to the disciples," * 
 not to others, and said, " Take this and divide it 
 among yourselves," ' not among others. 
 
 4. It is Commemorative. — It is designed to 
 commemorate the death of Christ, and be a per- 
 petual memorial in his churches, and to his peo- 
 ple, of his sacrifice for their redemption. "This 
 do, in remembrance of me ;" *'• This do ye, as oft 
 as ye drink it, in remembrance of me." * 
 
 5. It is Typical. — It not only points the Christ- 
 ian back to the broken body, and the blood shed, 
 to the Saviour's sufferings and death, but onward, 
 also, to his second coming, and the feast and fel- 
 lowship above. " But I say unto you, I will not 
 drink henceforth of this fruit of the vine, until 
 that day when I drink it new with you, in mj 
 Father's kingdom ;" ' " For as often as ye eat 
 this bread, and drink this cup, ye do show tlu 
 Lord's deatli, till he come." ' 
 
 » Luke Mil. 16. ' See Second Part, chap. ir. 
 
 « Luke xxii. 14. * Matt. xxvi. 26, » Luke xxii. IT. 
 
 • 1 Cor. XI. 24, 25. » Matt, xxvi. 20. 1 Cor. xi. 86, 
 
THE BAPTIST CHUECH DIRECTORY. 35 
 
 6. It is EinUematio. — In all these things it 
 teaches symbolically great Gospel truths, v;hile 
 it perpetuates the memory of the work of redemp- 
 tion, by the death of Christ. It is the sign or 
 seal, of the love of Christ to the believer in the 
 new covenant of grace, and a token of his faith- 
 fulness. " This cup is the new testament in my 
 blood." ' 
 
 It shows a spiritual fellowsliip and communion 
 with Christ, on the part of those who receive it, 
 and indicates their union with him; "The cup 
 of blessing which we bless, is it not the com- 
 munion of the blood of Christ ? The bread which 
 we break, is it not the communion of the body 
 of Christ?'" 
 
 It expresses, also, a fellowship of the disciplea 
 for each other, and a unity of faith on the part 
 of those who receive it. They, though many, 
 are one body, and Christ is the one head ; "for we, 
 being many, are one bread and one body ; for 
 we are all partakers of that one bread." ^ 
 
 It represents the spiritual life and nourishment 
 of the Christian, as derived wholly from Christ, 
 through faith in him, as life and nourishment foi 
 the body are derived from common bread and 
 wine ; " For even Christ our passover, is sacri- 
 
 » Luka xxii. 20. • 1 Cor. x. 16. » 1 Cor. x. IT 
 
S6 THE BAPTIST OHUKCH DIRECTORT. 
 
 ficed for us. Therefore let us keep the feast : not 
 witli old leaven, but with the unleavened bread 
 of sincerity and truth." * 
 
 XoTS 1. — In baptizing candidates, the utmost decoram, good 
 order, and solemnity should be observed, and nothing on the 
 part, either of the administrator, or the candidates occur to 
 excite any other emotions in the minds of spectators, than those 
 of reverence and devotion. Sometimes this most impressive 
 and sacred ordinance is administei'ed so rudely, with such 
 thoughtless haste, and with so many blunders and mistakes, as 
 to bring it into great disrespect in the estimation of those whc 
 witness it. 
 
 Note 2. — Both ordinances are usually administered by minis- 
 ters ; but should the church so direct, would doubtless be valid 
 if administered by a private member of the church. 
 
 Note 3. — It is not pretended that there is any spiritual powei 
 or efficacy in the cfrdinances, to purify or sanctify the soul ; 
 but as divinely appointed, they certainly are means of grace, 
 the use of which tends greatly to spiritual profit, when per- 
 formed with faith, and the neglect of which, is a disobedience 
 and a cause of spiritual decline. 
 
 Note 4. — These ordinances are usually administered on the 
 Sabbath, and more commonly once each month — particularly 
 the Supper. They may however be administered at any time 
 or place at the discretion of the church as circumstances may 
 **equire. 
 
 Note 5. — Baptism, properly speaking, is not to be repeated 
 But in cases where baptism in form has been administered, evi- 
 dently without the exercise of a saving faith, and without even 
 nn intelligent profession rf such a faith on the part of the can- 
 d»4ato, and without a co- rect understanding of the nature and 
 
 » 1 Oor. T. T, & 
 
THE BAPTIST CHUKCH DIEECTORY. 37 
 
 requirements of the Gospel, or the design of the ordinance it- 
 self, as also where the administrator was not dulj qualified — in 
 Buch cases the ordinance may be repeated. This would be re- 
 baptizing in form, but not in fact, since in the first case tb.e 
 ordinance being invalidated, was not really a Scriptural baptism 
 
 Note 6.— It is customary for the pastor, on communion occa- 
 sions, when the Table is spread, and just before the administra- 
 tion of the ordinance, to invite " all persons in good and regu- 
 lar standing in churches of the same faith and order " to sit down 
 and partake with them. Some, however, give no invitation at 
 all ; and some invite only the members of that particular 
 church, holding that none should enjoy the privileges of the 
 communion in any church, except those who are under the 
 watch-care and discipline of that church. 
 
 Note 7. — Strictly speaking, the privileges of a church are 
 coextensive with the authority of the church ; and the right of 
 communing, therefore, is Umited to those over whom the 
 church exercises the right of discipline. Consequently the 
 right to commune in any church is confined to the members of 
 that particular church ; and if the members of other churches 
 are at any time invited, it is a mere matter of courtesy extended 
 to them. 
 
 Note 8.— The Supper being a church ordinance, it would not 
 be proper to administer it in a sick rootn, or in other places, 
 privately, without the knowledge or sanction of the church. 
 But the church has a right to authorize and direct its adminis- 
 tration in any place, or on any occasion, itself being present as 
 a body, or represented by some of its officers and members. 
 
 Note 9. — A neglect of the Communion by church membert if 
 a very grave evil. It is without excuse, and operates most un- 
 favorably on the piety of those who do it. It casts indignity 
 upon the church and the ordinance of Christ, and is a breach 
 of good order which the church should endeavor promptly to 
 correct. Some churches, by a rule of discipline, visit each 
 member who absents himself twice in succession from the Lord's 
 Supper. 
 
CHAPTER IV. 
 
 ITS SERVICES. 
 
 Tna scnTices of a church are mostly devotional j 
 thi order and arrangement of which are not fixed 
 by any scriptural precept, or precedent, but are 
 to be determined by the church itself/ 
 
 I. — Pkeachikg the Gospel. 
 
 Usually, two discourses are preached on the 
 Sabbath; sometimes ^Ar^^/ sometimes oi\\j one. 
 In many churches also, a lecture is given on 
 Bome evening during the week. 
 
 The order of service is usually this: 1, sing- 
 ing ; 2, reading the Scriptures ; 3, prayer ; 
 4, singing; 5, preaching; 6, prayer ; 7, singing; 
 8, benediction. But the relative order is ar- 
 ranged usually according to the taste of the min- 
 ister who performs the service. 
 
 II. — Social Meetings. 
 During the week, once or twice, meetings are 
 
 > See Part First, clap. vl. 
 
THE BAPTIST CHUKCH DIRECTORY. 39 
 
 held, where each member, without distinction, 
 is at liberty, though not compelled, to take part 
 in services of prayer, praise, and exhortation. 
 
 III. — Covenant Meetings. 
 
 In most churches, once each month, a Covenant 
 Meeting is held, at which all the members are 
 desired to speak of their religious experience 
 during the month past, and express their fellow- 
 fihip with the churcli. 
 
 lY. — Church Meetings. 
 
 Once a month, also, a Church Meeting is 
 usually held, for the transaction of business; 
 such as receiving, dismissing, or disciplining 
 members, and any other necessary to be done. 
 Special church meetings are called, when cir- 
 cumstances require it. Some churches have no 
 other except special church meetings. 
 
 Y. — Concerts of Prayer. 
 
 Quite extensively through the churches the 
 practice prevails of observing the first Monday 
 evening in each month — more commonly now 
 the first Sunday evening — as a concert of prayei 
 for the success and prosperity of missions, and 
 the universal spread of the Gospel. In a similar 
 manner, the second Monday, or Sunday evening, 
 
iO THE BAPTIST CHURCH BIKPXTORT. 
 
 is devoted to special prayer for Sunday schools. 
 There is great advantage in devoting certain 
 times to special prayer for particular objects. 
 The naind becomes better informed respecting 
 such objects, and the heart more deeply inter- 
 ested in their prosperity. 
 
 YI. — Female Prayer Meetings. 
 
 In many churches are held — and should be in 
 all where practicable- -weekly meetings for pray- 
 er by the female members, where mothers offer 
 special and united prayer for their children, 
 wives for their husbands, sisters for their bro- 
 thers, and all for the prosperity of the church, 
 and the salvation of sinners. Many striking 
 instances of answer to prayer have been wit- 
 nessed, as the result of such meetings. 
 
 YII. — Young People's Meetings. 
 
 In many churches, also, a weekly meeting for 
 prayer and conference is held by the young peo- 
 ple, for their special profit. At such meetings 
 the young feel, perhaps, less restraint in prayer 
 and exhortation than in other meetings, while 
 the pastor, who should, if possible, attend them, 
 often finds there a better opportunity to give 
 needed cautions and instruction to the young, 
 than other occasions afford. These meetings^ 
 
THE BAI'TIST CHURCH DIRECTORY. 41 
 
 however, slionid never be made an excuse bj 
 the young for absenting themselves from, or 
 neglecting to take part in, the other stated meet 
 ings of the church. 
 
 YIII. — Special Services. 
 
 These will, from time to time, occur; such as 
 Fasts and Thanksgiving^ occasions which scarce- 
 ly differ from ordinary services, except in their 
 special object. 
 
 Note 1. — The church, with the concurrence of the pastor, 
 appoints all its meetings. 
 
 Note 2. — It is the right and duty of the pastor to conduct all 
 meetings for worship and devotion, and to act as moderator in 
 all meetings for business. 
 
 Note 3. — The preaching of the Gospel, the assembling of 
 God's people, prayer and praise, are duties divinely enjoined ; 
 but where, when, and under what particular circumstances 
 these shall be done, are incidents to be determined by Christian 
 wisdom and prudence. 
 
 Note 4. — A very great mistake is sometimes made by crowd- 
 ing too many services into the Sabbath, thus making it a day of 
 weariness rather than a day of rest. While its sacred hours' 
 should not be passed in idleness and inactivity, yet time should* 
 be allowed for reflection, reading the Scriptures, private and' 
 family devotion, and also for resting the faculties both of body an.f 
 of m.ud. Otherwise the design f f the Sabbatb is not securett 
 
CHAPTER y. 
 ITS WORSHIP. 
 
 "Worship, properly speaking, is adoration, 
 praise, confession, thanksgiving, and supplication, 
 offered up to God. In common leing\mge,worsMj} 
 means religious sei'vice in general, and is ordi- 
 narily applied to religious services as maintained 
 by Christian churches. 
 
 Worship is a most important duty^ and a most 
 gracious j^Wt'zY^^^. Its influence on individual 
 piety, on the churches' prosperity, and on the ge- 
 neral welfare of society, is not sufficiently under- 
 stood nor valued. 
 
 I. — Preaching. 
 
 Preaching, strictly defined, is not worship, 
 though calculated to inspire and aid it. It is 
 addressed to the congregation, rather than to 
 the Deity, and consists of instruction, exhorta- 
 tion, reproof, and warning. It is the most 
 prominent feature of public religious service, and 
 is the principal instrumentality of giving the 
 knowledge of salvation to the world. 
 
 42 
 
THE BAPTIST CHURCH DIRECTORY. 43 
 
 1. The Ohject of Preaching. 
 
 Tlie true object and design of all Gospel [)reach- 
 ing is the salvation of sinners, and the editica- 
 tioii of saints. For this purpose our Saviour 
 gave "pastors and teachers, for the perfecting of 
 jhe saints, for the work of the ministry, for the 
 vjdifying of the body of Christ;"' and thus 
 ''warning every man, and teaching every man, 
 In all wisdom, that we may present every 
 man perfect in Christ Jesus." ' It is not to 
 entertain or recreate an audience, nor to crowd 
 houses with unprofited hearers ; nor to build 
 up wealthy or fashionable congregations ; nor 
 to teach science, literature, or art ; nor to secure 
 temporal prosperity to the church ; but to save 
 eouls by an exhibition of Cln-ist crucified. All 
 preaching which fails of this, fails of its great 
 design and end. 
 
 2. The Character of Preaching. 
 
 All preaching to be profitable should be plain, 
 simple in style, and experimental, practical, and 
 spiritual in matter. All the arts of oratory and 
 the adornments of culture, poorly compensate for 
 the absence of simplicity, earnestness, and spirit- 
 aality. Kevertheless, with these qualifications, 
 
 I Eph. lY. 12. » CoL L »aL 
 
44 THE BAPTIST CHURCH DIKECTOKY. 
 
 the more interesting and acceptable the address 
 and style, the more usethl the preaching is likel}; 
 to be. And each one should " study to show 
 himself approved unto God, a workman that 
 needeth not be ashamed." * Man}^ sermons, in 
 themselves really good, are ineffective, because 
 of a dull, uninteresting, or offensive style of 
 expression or manner of address. 
 
 3. The Frequency of Preaching. 
 
 Preaching is not indeed too highly valued as 
 to its iin]^oi"taiice^ but it is too much demanded 
 as to its frequency. Congregations ordinarily 
 require too much preaching in proportion to the 
 more social services of religion. One sermon on 
 the Sabbath well prepared, well preached, well 
 understood, and well practised, is vastly better 
 than three imperfectly prepared and imperfectly 
 digested. Two discourses each Sabbath are all a 
 minister can well preach, or a congregation can 
 profitably hear. And yet, considering the neces- 
 Bities of the world, and that men perish per- 
 petually without the Gospel, the minister should 
 '' preach the word ; be instant in season and out 
 of season ; reprove, rebuke, exhort, with all long- 
 Buffering and doctrine." ' 
 
 1 3 Tim. ii, 16. « 2 Tim. iv. 2. 
 
THE BAPTIST CEDKCH DIRECTORT. 45 
 
 Note 1. — Whether sermons should be delivered extcmporant' 
 oady^ ov from manuscript, is a question which the preacher 
 must decide. Opinions are divided. The excellency or useful- 
 ness of a sermon does not dep»ud on either method. Som« 
 eubjects cannot be accurately treated without writing. Writ' 
 ing is an important aid, and an invaluable discipline to the 
 preacher. It aids him to think systematically, and express him* 
 B€lf concisely and forcibly. But for all ordinary occasions of 
 preaching, it cannot be doubted that an extemporaneous man- 
 ner of address, is most in accordance with the design of the 
 Gospel, and more agreeable, forcible and profitable to the con- 
 gregation. 
 
 Note 2. — Sermons need not of necessity be read, even 
 though they be written ; nor need the manner of the addresd 
 be servile and lifeless, even with a manuscript before one. 
 Some men are as free, animated, and vigorous, in preaching 
 from a manuscript, as others are who never wrote a sermon. 
 
 n.— Prating.^ 
 
 Aside from prayer as a vital element of indi- 
 vidual Christian life, its importance, as an ele- 
 ment of social Christian life, is very great. " Ask 
 and it shall be given you ; seek, and ye shall 
 find ; knock and it shall be opened unto you."' 
 riiere are special blessings promised to united 
 prayer, where "if two of you shall agree on 
 earth as touching anything that they shall ask, 
 it shall be done for them of my Fathei which is 
 in Heaven. " ' 
 
 » Part First, chap. xv. » Matt, vl. 7 • Matt, xvlil lA 
 
4:6 THE BAPTIST CHURCH DIRKCTORT. 
 
 1. The Nature of Prayer. 
 
 Prayer is an address .to God, with adoration^ 
 confession, supplication, or thanksgiving on behall 
 of the worshipper, and of other objects of divine 
 clemency. The merits and intercession of Chrisi 
 must evermore be recognized as thv3 only medium 
 of access to, and cause of blessing from the 
 Father. " Whatsoever ye shall ask the Father 
 in my name, he will give it you." * The office 
 of the Holy Spirit must also be understood as the 
 only means of communication with the throne 
 of si'ace : " for we know not what we should 
 pray for as we ought ; but the Spirit itself 
 maketh intercession for us, with groanings which 
 cannot be uttered." ' 
 
 2. Prer>arat{onfor Prayer, 
 
 There must be ?i preparation- of heart in order 
 to lead profitably the devotions of others in 
 addresses to the mercy seat. Not a forethought 
 of words and phrases for that particular prayer, 
 but a knowledge of the nature of prayer, the 
 objects of prayer, and a spirit in harmony with 
 the divine character, and the divine purposes. 
 " lie that Cometh to God must believe that he is, 
 and that he is a rewarder of them that diligently 
 
 J John xvi. 28. « Rom. viiL 26^ 
 
THE BAPTIST CnCRCH DIRECTOR f. 4:7 
 
 seek him ;"^ "but let him ask in faith, nothing 
 wavering;"' ''praying in the Holj Gliost."' 
 To 7nake prayers and to pray are very different 
 things. Any one can make a prayer who can 
 command the use of language; but to pray^ the 
 Boul must have fellowship with God. 
 
 3. Style of Prayer. 
 Prayers should be simple, direct and short. 
 is tar as possible, they should express senti- 
 aients in which the congregation can unite, 
 md solicit blessings which the congregation 
 needs. They should be distinctly uttered, so 
 that others can hear, understand and unite iix 
 them, and have nothing in their manner or 
 expression so peculiar as to divert the thonghte 
 of those who hear from the devotion : and '' use 
 nut vain repetitiim as the heathen do: for they 
 tl'ink that they shall be heard for their much 
 speaking."* Beside which, the whole manner 
 and style of address should be solemn and reve- 
 rential, savoring of ineek?iess and humility, as 
 it is becoming in sinful helpless creatures, when 
 approaching a holy God. 
 
 4. Faults in Prayer. 
 The great defect of prayer may be want of 
 
 • Heb. xi 6. « Jaiii«3 i. & » Jude 20. * Jlatt Ti. ♦, 
 
4S THiC BAPTIST CHURCH DIRECTOKY. 
 
 faith, spirituality of mind, and the influences of 
 the Holy Spirit. But there are certain faults in 
 the aim, intention and mode of address, into 
 which the pious sometimes unconsciously fall, 
 which are worthy of attention and correction. 
 
 Preaching Prayers^ in which Scripture is 
 explained, doctrine expounded, and instruction 
 offered to the congregation. 
 
 Exhorting Prayers^ where warnings, rebukes, 
 and exhortations, are addressed to individuals, 
 and personal sins pointed out. 
 
 Historical Prayers^ in which facts and inci- 
 dents are related, from which inferences and 
 arguments are adduced. 
 
 Oratorical Prayers^ where special care seems 
 given to the language and manner, as if in- 
 tended for critical ears. 
 
 Cornplime7itary Prayers^ in which the excel- 
 lences of individuals are effectively dwelt on, as 
 if persons were flattered, rather than the Deity 
 addressed. 
 
 Fault-finding Prayers^ in which the real or 
 fancied faults of the church or of individuals are 
 set forth, existing difficulties mentioned, and 
 advice given, remedies suggested, or rebnkea 
 administered. 
 
 All such things should be avoided. 
 
THE BAPTIST CHJRCH DIRECTORY. 49 
 
 III. — Singing. 
 
 Slnofins^ is a ch ief part of Christian worship}. 
 Like prayer, it may express adoration, coiifes- 
 eion, thanksgiving, supplication and praise. But, 
 unlike prayer, in this act of worship all can 
 vocally unite, " Speaking to themselves in psalms 
 and hymns, and spiritual songs, singing and 
 makino^ melodv in their hearts to the Lord."* 
 
 It is especially adapted to elevate the religious 
 affections — to lighten any load of sorrow that may 
 oppress the heart — to subdue unholy passions — 
 and to harmonize the feelings of those who unite 
 in the exercise. Being performed in concert 
 with others, prevents an unpleasant sense of In- 
 divid luil responsibility, and it becomes a pleasant 
 piivilege instead of a burdensome duty. 
 
 It is the onl}^ act of worship in which all oc- 
 cupy a common position and mutually bear a 
 part. It is not, therefore, strange that singing 
 occupied so large a place in the religious services 
 of tlie early Christian churches, or that the gra- 
 cious affections of the renewed heart cherish it 
 60 fondly, and resort to it so frequently. 
 
 1. The Character of Singing, 
 it should evidently be the united expiessioa of 
 
 « Eph. ▼. 18. 
 o 
 
50 THE BAPTIST CHURCH DIRECTORY, 
 
 the assembly — the worship of all nttercd in song. 
 It is not to be a jperformance for the entertain- 
 ment of the conojregation, but an act of worsliip 
 h]) the congregation. It is not to be an act of 
 worship performed bj otliers, to whicli the con- 
 gregation is to listen^ but an act of worship 
 which they themselves are to offer. 
 
 Therefore, singing should be congregational ; 
 that is, the 'people should si7ig — all the assembly 
 should praise God in song. Singing is the peo- 
 ple's worship. The chanty the anthem,^ the oror 
 torio^ are rather for the cathedral and the temple. 
 Though beautiful and sublime, they should be 
 but incidentally used in the Christian congrega- 
 tion. They inspire worship in the assembly, but 
 the assembly does not to any considerable extent 
 worship in them. The genius of the Gospel 
 and of the Christian sanctuary requires chiefly 
 the chm^us^ where the congregation shall not 
 listen and have devotion excited^ but where they 
 shall sing and express devotion. 
 
 2. The Style of the Music. 
 
 Since the idea of the Gospel is that the peo- 
 ple shall worship^ not witness a perforvianco^ 
 therefore the style of the music should be such 
 as the people can perform. But the mass of 
 people can never go beyond the simplest ele- 
 
THE BAPTIST CHURCH DIRECTORY. 51 
 
 ments of any art or science ; therefore, tlie 
 music of tlie sanctuary should be of the simplest 
 kind in structure and execution, and limited 
 to a small number of tunes. Music more com« 
 plicated in structure and more artistic in exe- 
 cution, a few could perform and perhaps moro 
 highly enjoy; but it would not express the devo- 
 tion of the great mass of worshippers, because 
 they could not unite in it. Devotion seeks plain 
 choral harmonies in which to utter its worship. 
 
 3. The Leader of Singing. 
 
 Somebody must lead — that is, decide on the tune 
 and commence the singing. It makes little dif- 
 ference whether the leader be an organ, a single 
 voice, a quartette, or a choir. Either of theso 
 would be in accordance with the spirit and 
 design of Christian worship, providing they be 
 simply leaders., not performers. 
 
 If the singing of the sanctuary is to be per- 
 formed for the congregation, and they take no 
 part in it, it matters little whether that perform- 
 ance be by an instrument, a single vo^'ce, or 
 Beveral voices. But a Christian congregation 
 eliould not omit so important a duty, nor deprive 
 itself of so sacred a privilege, as that of singing 
 the praises of God in his house of worship. 
 
52 THE BAPTIST CHURCH DIRECTORY, 
 
 S'oxK 1, — All levity and irreverence on the part of choirs and 
 dingers, in the house of worship and during the time of rehgioua 
 service, should be strictly and conscientiously avoided. Whis- 
 pering, studying the music-book, or the hymn-book, and all 
 trifling, are painfully incongruous in scenes of sacred devotion, 
 especially by those who take so prominent a part in worship as 
 do the singers. 
 
 Note 2. — That unconverted and irreligions peraona may imite 
 in singing divine praise — that they may worship God in song, 
 is evident. Such a course is as appropriate and consistent as 
 for them to pray or read the Scriptures. But for such persoaa 
 to do the singing for a Christian congregation, or to lead their 
 worship and devotion in song, is as evidently inappropriate and 
 inconsistent as for them to lead their devotions in preaching, 
 prayer, exhortation, or reading the Scriptures. 
 
 XoTK 3. — To aid in the better performance of congregational 
 singing, some congregations meet once a week, or at such timea 
 as may be convenient, for the purpose of singing over and 
 becoming familiar with hymns and tunes which they may wish 
 to sing on the Sabbath. This is an easy, pleasant, and service- 
 able means of furthering the design. 
 
 XoTE 4. — Every churcli should provide for the instruction oj 
 the young connected with the congregation in the elements of 
 sacred music. Such instruction, during six, or at least thrte 
 months of each year, with a weekly exercise, would soon make 
 congregational singing practicable. 
 
 NoTK 5. — Instruction in vocal music should enter largely into 
 the education of all children, both at home and in public and 
 private schools ; while in Sabbath-schools a consideral^Ie part 
 of the time should be spent in singing. Such a course would 
 prepare the way for better siugiug, and coutequenlly fui beltci 
 voraLip in the sanctuary. 
 
THE BAPTIST CHUKCH DIRECTORY. 53 
 
 IV. — Exhorting. 
 
 The gift of exJiortation is one by whicli the 
 Bpirit edifies and instructs the church. This 
 constitutes a considerable part of the exercise of 
 social religious meetings, where God's people 
 " exhort one another, daily," ' and each " suffers 
 the word of exhortation." ' 
 
 There are persons in every Christian congrega- 
 tion, who have a depth and richness of religious 
 experience, and whose remarks are attended 
 with a peculiar unction and power, beyond those 
 of ordinarv Christians. This is, doubtless, owino: 
 to a closer fellowship and communion with 
 God. But, besides such, every Christian disciple 
 can speak of his experience in the divine life, 
 and exhort and encourage others. They are not 
 called to expound scriptures, or hold public 
 meetings, but they can tell of the grace of our 
 Lord Jesus Christ as revealed to tho:iii. 
 
 The exhortations of God's children form one of 
 the most effectual means of spiritual improve- 
 ment, and ediiication to the church. " Y/hi!e he 
 that exhorteth, waits on exhortation."' 
 
 1. Who should exhort. 
 It is the privilege, and at times, douhtlesi, tlie 
 
 • Heb. Ul. 13. a Heb. xiiL 22. » Rom. x»L & 
 
54 THE BAPTIST CHURCH DIRECTORY. 
 
 duty, of all who know the grace of God, without 
 distinction of age, sex, or condition, to speak of 
 their experience of that grace, in the meetings 
 for social worship. There, where the freedom 
 which marks " the household of faith " prevails, 
 they should " exhort one another, and so much 
 the more as they see the day approaching." * 
 
 2. The Gift of Exhortation. 
 
 By some it is supposed that the g'ft of 
 exhortation is imparted to particular persons, 
 as ministerial gifts are to those called to preach. 
 But every one who speaks from his own expe 
 rience of the things of godliness, speaks to edifi- 
 cation. Ordinary abilities, sanctified by tlie 
 Spirit, cannot fail to be profitable. Those who 
 speak the most fluently and the most eloquently, 
 do not always speak the most profitably. But 
 those who speak with the Spirit, never fail to 
 edify those who walk in the Spirit. 
 
 3. Faults in Exhortation. 
 
 Christians sometimes fall into faulty habits 
 in this exercise, which hinder their usefulness 
 and mar the spiritual pleasures of social felloW' 
 ehip. 
 
THE BAPTIST CBUKCB: DIRECTORY. 55 
 
 A preaching style should be avoided, tliough 
 passages ot* Scripture will often be meutioned, 
 Fuggesting trains of reflection of great interest 
 and profit. 
 
 Z<?w^^//y exhortations should never be indulged 
 in. Tiiey deprive others of their privileges, and 
 usually become tedious and irksome, however 
 good in themselves. 
 
 Onc''s self should not be too much spoken of, 
 lest it might appear boastful, and egotistic. 
 
 Fault-finding and complaining should most 
 carefully be avoided. Few things so effectually 
 close the e^rs or the hearts of hearers against 
 one, as this. 
 
 Denunciation^ and a censorious spirit, exhibits 
 a temper so much opposed to the Gospel that 
 harm, and not good, is done by it. 
 
 Hobbies are unprofitable. Some always dwell 
 on hackneyed themes, until both themselves and 
 the subjects are unpleasant and distasteful to the 
 audience. 
 
 Foreign subjects should not often be intro- 
 duced, except as illustration, or to draw lessons 
 of instruction from them. Spiritual themes 
 should be those dwelt on in exhortation. 
 
CHAPTER YL 
 
 ITS GO VERITMEITT. 
 
 The Christian Church is divinely coustitnted 
 and its officers, ordinances, and government art 
 authorized and prescribed either by Christ him 
 self or by the insj^iration of his Spirit in the 
 Apostles. 
 
 The government * of a church, according iv 
 the New Testament plan, and teaching, is inde 
 fendent in form, and the right of administra- 
 tion resides in the body itself- That is, each 
 individual church is entirely independent, and 
 governs itself, manages its own aifairs, admits, 
 disciplines, and dismisses its members, and 
 transacts any and all other business necessary to 
 be done, without the aid or interference of any 
 other church or churches. ]N'o other individual 
 or body of men whatever, either civil or eccle 
 Biastical, has any authority over it, or riglit 
 to interfere with its affairs, unless requested sc 
 to do. 
 
 > See Second Part, chap, vl. 
 
THE BAPTIST CHUKCH DIRECTORY, 57 
 
 That cliurclies have this right of self-o^overn- 
 iJLent is evident, because Christ in his directiong 
 for the treatment of offences, recognizes the 
 church as the ultimate tribunal of appeal, as also 
 its authority to decide finally, cases brought 
 before it. The Apostle in like manner recognizes 
 the right of churches to choose their own oliicers, 
 and to administer discipline, by enjoining them 
 to do it, reproving them for neglecting it, and 
 commending them for properly performing it. 
 
 Both the right and the responsibility of admin- 
 istering this government Christ has committed 
 to each church. No others can lawfully take 
 these from them, nor can they comniit tliom to 
 au}^ other hands. They cannot transfer the gov- 
 ernment to the officers, nor to a part of the 
 members, nor to any man or body of men exter- 
 nal to the church. 
 
 They themselves are accountable to Christ 
 the Head of the Church, and the King in Zion^ 
 for the correct and faithful administration of it. 
 
 Note 1. — It is, therefore, evident that all ecclesiastical aw 
 thority resides in the church ; that is, in each individual church. 
 The acts of all other men and bodies of men whatever, are ad' 
 visory^ not authoritative ; inasmuch as the chinch cannot trans- 
 fer its authority to them, and Christ has given them no other 
 Bimilar authority. 
 
 Note 2. — In the administration of its government, and tha 
 exercise of its authority, th« church is not legislative but exea^ 
 
68 THE BAPTIST CHURCH DIRECTORY. 
 
 tive ; it cannot make laws, but only execute those already mad« 
 by the great Lawgiver. Consequentiy, it cannot lawfully go 
 beyond the words of Christ, which constitute its law. 
 
 KoTE 3. — Each chui'ch acts for itself alone, and c?nnot bind 
 the action of any other church. Each one shoulu, in the 
 spirit of Christian courtesy, respect the action of every other: 
 but only so far as that action is according to the teachings of 
 the New Testament; and every church is to be the judge and 
 interpreter of those teachings for itself. 
 
 KoTE 4. — Since the government devolves on the church col 
 lectively, constituting a democracy, and because all the indi- 
 viduals composing the body cannot be expected, in all cases, 
 perfectly to harmonize, therefore, it is allowed, that the ma- 
 jority shall rule. 
 
 KoTE 5. — But majorities may err, and do "wrong, and their 
 acts transcend the divine statutes, and become unjust and op- 
 pressive to minorities, thus forming an unlawful adininstration 
 of the government ; therefore, the acts of majorities are only to 
 be recognized, approved, and sanctioned, when they are evi- 
 dently in accordance with the laws of Christ as recorded in the 
 New Testament. 
 
 Note 6. — In disputes and differences of opinions, large mi- 
 norities are, perhaps, quite as likely to be right, as small majo- 
 rities, therefore, majorities should act cautiously, and not 
 invade their rights. But if minorities think themselves injured, 
 there is no source of redress, no higher tribunal of appeal. 
 They may retire, and find a home in some other church. Or 
 Ihey may organize themselves into a new one. Or they may 
 call a council, and receive advice and an expression of opinions. 
 But a council can neither correct the wrong, nor punish the 
 wrong-doers, any further than the force of their advice and 
 Opinions may affect them, or the pixblic sentiment. 
 
 Note 7. — By many it is thought an evil in the indepen* 
 dent form of church government, and a defect in its demo 
 cratic constitution, that there is no central and ultimate tribu 
 
THE BAPTIST CHURCH DIRECTORY. 59 
 
 nal of appeal beyond and above the individual church, where 
 both churches and ministers, when unfaithful and unwoithy, 
 caa be judged and punished. But this evil is more apparent 
 than real. And so far as the system is subject to abuse, the 
 erils are abundantly compensated by the real, substantial and 
 important advantages which it secures. 
 
 Indeed it is enough to say that this form and method of 
 government is divinely given ; therefore, it must be right. 
 Therefore, also, it must be liable to the fewest evils, and pro- 
 ductive of the greatest benefits. 
 
 Note 8. — Though one church cannot exercise any act of .dis- 
 cipline upon another, yet one may pass an act of di>ifellowship 
 against another, for sufficient cause. Such an act is merely an 
 expression of disapproval of, and refusal to, hold fellowship 
 with said church in the communion of the Supper, for the 
 reasons stated. An act of disfellowship, however, is seldom 
 called for, and should be resorted to only for very grave causes, 
 such as evident departures from the faith of the Gospel, either 
 in its teachings or its practices, and which departures make it 
 unworthy the confidence of sister churches. When done from 
 trifling causes, such as differences in mere matters of internal 
 Drder and discipline, it results more to the prejudice of tboec 
 diefcUowsbippicg, thi& of these diafellowshipped. 
 
CHAPTEE yil. 
 
 ITS MINISTPvY. 
 
 The Gospel Ilinistry is of divine appointment 
 and stands first and highest among the instrumeii 
 taiities of spiritual good to the world. Whatevei 
 other agencies there may be for spreading the 
 truth, whether religions education ^^ the religious 
 yi^ess^ or any other, still the ministry is foremost, 
 since that is specially ordained of Christ. 
 
 The ministry is appointed to instruct and edify 
 the church, atid to bear the knowledge of salva 
 tion to the world. Every Christian disciple if 
 under obligation to do this to the extent of hie 
 ability ; but in order that there shonid be no 
 failure in this work, Christ ordained that a 
 particular class and profession of men should be 
 appointed to the wark, whose special and exclu- 
 sive duty it should be to preach the Gospel. 
 
 Our Saviour "ordained twelve that they 
 ghould be with him, and that he might send 
 them forth to preach ;" ^ and "after these things 
 the Lord appointed other seventy also, and sent 
 
 » Mark lil. 14. 
 
THE BAPTIST GB^,PJ\ VilECTORY. 6i 
 
 iiem two and two befo:e ^v fiice," ' And his 
 instructions were, '^ Go je, <-}ieretbre, and teach 
 >x\\ nations^ baptizing them in the name of the 
 Father, and of the Son, and of the Holj Ghost ; 
 teaching them to observe all things whatsoever 
 I liave commanded you ; and lo, I am with you 
 ilway, even unto the end of the world. Amen.'- * . 
 
 I. — A Call to the Ministry. 
 
 A divine call to the woriv of the Gospel minis- 
 :ry is, and must ever be, insisted on by Christian 
 3hurches, if the spirituality of religion is to be 
 aiaintained. 
 
 It is not enough that a man has piety, and 
 talent, and education, and ability to explain the 
 Scriptures, and a facility in addressing congrega- 
 tions, and an earnest desire to do good, in order 
 to enter this sacred olSce. It must not be the 
 mere choice of a profession, nor the dictate of an 
 ambition, which looks to the pulpit as a place 
 for achieving distinction. 
 
 It must not be in obedience to the opinions or 
 persuasions of friends. ''No man taketh this 
 honor unto himself but he that is called of 
 God.'" He that would lawfuU}^ enter the Gospel 
 ministry must do it from the dee}"), undoubted, 
 and unalterable conviction, wrought into thfj 
 
 » Luke X. 1, ' Matt, xxriii. 19. » Eeb. y. 4. 
 
62 THK BAPTIST CHUECfl DIRECTORY. 
 
 heart by the Holy Spirit, that sucli is the wiii 
 and good pleasure of God concerning him — that 
 this, and nothing else, is the work of life, ap- 
 pointed by God for him, whether it may brin^ 
 joy or sorrow, honor or dishonor, prosperity or 
 adversity. He that can follow any other profes- 
 jsion or business with a peaceful mind, and a con- 
 Iseienee void of offence toward God, should never 
 , Jenter the ministrj^ 
 
 The signs and evidences of a divine call to the 
 work of the ministry, are various. One evidence, 
 and the greatest, is the inward teaching of the 
 Spirit, by which, after long, deliberate, and 
 prayerful consideration, and perhaps painful con- 
 flict, the conviction becomes deep and permanent 
 in the mind, that to preach the Gospel is the 
 work which God has assigned to him. Another 
 sign is, that the mind is led, by the Spirit, into a 
 fruitful contemplation of the Scriptures, \vhose 
 spirit and meaning, whose rich and graciouu 
 treasures, are unfolded and made plain to an un- 
 usual degree. 
 
 An increasing facility of expression, a freedom 
 of utterance, when attempting to explain, en- 
 force, or illustrate any particular passage of 
 Scripture, in public meetings, is a further indica- 
 tion of a call to the ministry. Though at times 
 all this may be reversed in one's experience, ami 
 
THE BAPTIST CHURCH DIRECTOR 7. G-S 
 
 but little freedom of thought or of utterance be 
 enjoyed, yet if, on the wliole, tliere is an increas- 
 ing capability, it may be regardeil as evidence 
 of the divine intention. Still further, if there bo 
 fi divine call, there will be a corresponding c>n- 
 viction on the part of the pions and prayerful 
 people of God. They will be interested in, and 
 spirirually profited by, the exercise of sncli gits, 
 and they will at length be convinced that such 
 a one is called to preach the Gospel. 
 
 And more still, if God has called one to 
 preach, he will, in his providence, open ways for 
 liim to pursue that course of duty. There may 
 be manv difficulties in the way. The younc^ 
 man, who has some conviction that he is called 
 to this work, should nc^t be impatient nor too 
 hasty. It may require long months to settle that 
 question satisfactorily. Let him wait, and care- 
 fully observe the indications of providence and 
 the directions of the Spirit. Let him improve 
 every op])ortunity that opens before him, but 
 not attempt to hasten providences. Let liim im- 
 prove his gifts as occasion offers, and sooner or 
 later he will become satisfied, as will also hia 
 brethren, whether or not he is called to preach. 
 
 NoTK 1. — It is- no part of a call to the ministry that the heart 
 rise? in persistent opposition, and obstinately rebels against the 
 dirine indication. Some almost suppose that in order to bav« 
 
d THE BAPTIST CHURCH DIRECTORY. 
 
 a satisfactory evidence of a divine call they mnst stoutly resist 
 the will of God. This is a great mistake. Such opposition 
 ana unwillingness may arise from a deep conviction of one's 
 unfitness for the work, or more frequently, from the prospect 
 of sacriecing the objects of a generous ambition in worldly 
 goods and gains, for that life of self-denial and toil which is 
 the lot of a faithful minister. 
 
 Note 2. — Another mistake should be guarded against. A 
 young man may be ambitious of distinction in the world, and 
 suppose that the pulpit is the best field for ability and learning 
 to secure that result. The pulpit will prove the most difficult 
 and disastrous of all positions to one whom God has not called 
 into it. 
 
 Note S. — Young men exercised on this question should 
 avoid the influence of Christian friends in tioo respects. First, 
 they should not be too much affected by the encouragements 
 of those ardent and over partial, whose sympathies are warm 
 and impulsive, but whose discernment may not be great, and 
 whose judgment would not be a safe guide. Second, they 
 should not be too much discouraged by any apparent indiffe- 
 rence, or neglect which they may seem to receive from mem- 
 bers of the church, or Christian friends generally. All these 
 things are to be carefully weighed, but each one for himself, 
 must ultimately be judge in the matter, and act from his own, 
 rather than from the convictions of others 
 
 II. — ^The Perpetuity of Ministerial Obliga- 
 tions. 
 
 Is the obligation involved in a divine call and 
 appointment to the work of the Gospel ministry, 
 of perpetual force ? Or may a man called to 
 that work, leave it at any time for some other 
 business, or calling? 
 
THE BAPTIST CHUKCH DIRECTORY. 65 
 
 It is admitted on all hands, bj evangelical 
 Christians, that snch a call is o'i 2>er]?etual obli- 
 gaiio7i. It is evident that if God has put one 
 into the ministry, the same divine authority is 
 requisite to direct, or give permission to leave 
 it and enter upon some other work. If dis- 
 abled from the work, or hindered in it by pro- 
 vidences which he cannot control, this may be 
 regarded as an indication of the divine will, that 
 he may remit the work permanently, or tempo- 
 rarily, as the indications may be. But no young 
 man should enter the ministry with any other 
 idea than that it is for life. How one who 
 believes himself called of God to preach the 
 Gospel can, quietly and conscientiously, devote 
 himself to other business and pursuits, without 
 such providential compulsion it is difficult to 
 understand. 
 
 HI. — ^The Sphere of Ministerial Labor. 
 
 The pastor's special and particular field of labor 
 is in his own church and congregation, for the 
 Bpiritual good of the people. He should, indeed, 
 do all he can to countenance and aid every good 
 cause and undertaking, by all consistent means 
 but in no way that shall prevent or hinder a 
 full and faithful discharge of his duties to his 
 own flock, where his first and principal duties 
 
66 THE BAPTIST CHURCH DIRECTORY. 
 
 call him. Ministers should, therefore, and espe« 
 ciallj " take heed unto themselves, and to all the 
 flock, over which tlie Holy Ghost hath made 
 them overseers, to feed the church of God, which 
 he hath purchased with his own blood." * 
 
 It must also be observed, that in many places 
 the pastor is compelled to devote a portion of 
 his time to secular pursuits, in order to meet the 
 necessities of life, and support himself and 
 family. But this should be done for godliness^ 
 not for gain J as a means to enable him to preach 
 the Gospel, not for worldly profit. This expe- 
 dient, which is commendable under the circum- 
 stances, should be abandoned, and his whole 
 time and energy devoted to the ministry, so soon 
 as he can be comfortably supported by the 
 people. 
 
 lY. — ^The Source of Ministerial Authority. 
 
 "Whence does the minister of the Gospel derive 
 his authority to preach and to administer the 
 ordinances ? Not from the Churchy for they have 
 no such authority to give. Not from a Council^ 
 Bince councils possess no ecclesiastical autliority, 
 being advisory only. Not from the Statc^ for 
 the state, as such, has no right of interference, 
 
 1 A 3t8 zx. aa. 
 
THE BAPTIST CHUPwCH DTRECTOET. 67 
 
 either for au.horitj or advice in ecclesiastical af« 
 fairs. His authority, then, is derived from no 
 human source^ hut from Christ, the great Head 
 of the church, directly, by the witness and en- 
 dowment of the Holy Spirit. No one can be 
 correctly called, "- but he that is called of God, 
 as was Aaron." * 
 
 All that a church or a council can rightfully 
 do is to express tlieir approbation or disapproba- 
 tion of a man's entering the ministry. The force 
 of ordination is simply a recognition, an appro- 
 bation and sanction, in a public and an impres- 
 sive manner, of what is believed to be the di. 
 vine appointment of the candidate to the work 
 of the ministry. The object of council and of 
 church action is, not to impart the right or abi- 
 lity to preach the Gospel, but to ascertain if such 
 right and ability have been divinely imparted, 
 and if so, to approve their exercise. Minis- 
 terial rights and abilities are not subject to 
 councils, nor to churches ; but churches and 
 councils judge of their existence, and approve 
 of their exercise.' 
 
 Note 1. — Any individual who believes himself called of God 
 10 the work, as one under law to Christ, and ultimately respon- 
 Bii)le to him alone, has a right to preach the Gospel, though 
 churches and councils, should oppose such a course. 
 
 » Heb. T. 4. « Se« Part First, chap. «U. 1 
 
68 THE BAPTIST CHURCH DmECTOET. 
 
 Note 2.— The right of any man to be the minister and pastor 
 of any particular church, is derived from that church itself. No 
 man^ or body of men can make him a minister to fheiti without 
 their consent ; whi'o, if they so determine and choose him, he 
 is to them a minisfr, though councils and churches should for- 
 bid it. A man's a. thority to preach the Gospel and administer 
 the ordinances eoiies from God directly, and only. A man'a 
 light to do these Mings in any particular church, comes from 
 that church alone. ^ 
 
 Note 3. — But si" ppose a man believes himself called to preach, 
 and insists on the exercise of this right, while the church of 
 which he is a menoer, after long and careful consideration, are 
 convinced that he lias not been called to that wo'-k. and that he 
 ought not to undiiPtake it. The church has its aiUhority, aa 
 well as the individual his rights. In such a case, the church 
 may, in the exerciis of its lawful and legitimate aaihority. labor 
 with, admonish, aad if need be, rebuke such a one, and if he 
 will not hear them, discipline and even exclude him from its 
 fellowship, if such a course be deemed necessary. 
 
 Y. — The Ordination of Ministers. 
 
 The ISTew Testament ineaniiig of vvdination is 
 "appointing," "setting apart" to the ministerial 
 work — one who was divinely called to it. In the 
 case of a pastor, the appointment, or ordination 
 was done by a vote of the church ; in the case of 
 an evangelist or missionary by the concnrient 
 agreement of the chnrch and ministers inte- 
 rested. Thus our Saviour " ordained tv/elve that 
 Ihey should be with him," ^ and " appointed 
 
 1 Mark iil 11 
 
THE BAPTIST CHURCH DIRECTORY. 69 
 
 other seventy, also," ^ and Paul directed Titus 
 to "ordain elders in every citj."' 
 
 This ordination, or appointment, was some- 
 times, perhaps lisuallv, accompanied by prayer 
 for the divine blessing, and by the laying on of 
 hands by tlie Presbytery^ that is the presbyters, or 
 ministers, as a solemn dedication of the indi 
 vidual to a most sacred and responsible work. 
 
 Ordination, therefore, as now practised, does 
 not pretend to confer any authority, rights, abi- 
 lities, or power on the candidate, either by 
 churches or councils, but in a formal and solemn 
 manner, to recognize him as one whom God has 
 called, and the church has chosen to the work of 
 the ministry, and to give him the sanction and 
 encouragement of their approbation in it. Some 
 public religious service is usually held, though 
 not essential, nor is the particular form of it 
 prescribed by any Scriptural precept or example, 
 except as prayer and the laying on of hands, 
 has the warrant of Apostolical precedent. 
 
 The usual course of proceeding is as follows : 
 The church of which the candidate is a member, 
 having determined on his ordination, invites a 
 council by sending letters to such churches as 
 they prefer, requesting them to send their pastor 
 
 * Irtike z. 1. • Tit L & 
 
70 THE BAPTIST CHURCH DIEECTORT. 
 
 and brethren (usnallj two) to consider the pro- 
 priety of, and if the candidate should be ap' 
 proved, to aid in ordaining. In some parts it 
 is customary, instead of a council, to call the 
 ministers only. The council, when convened, 
 examines the candidate as to his " Christian 
 experience," " Call to the ministry," and " Views 
 of Scripture doctrine." If satisfied in all these 
 respects, they vote their approval, and pro- 
 ceed to the services of ordination, either at 
 the same, or at some subsequent time, as the 
 council shall decide. It is customary to ap- 
 point ministers to perform various parts, such 
 as the "sermon," "ordaining prayer," "hand 
 of fellowship," " charge to the candidate," and, 
 if ordained as a pastor, " charge to the church." 
 In these appointments the candidate is usually 
 consulted. 
 
 Note 1. — If the council should refuse to ordain the candidate, 
 itill the church can have him as their minister if they choose to 
 do so, and none can prevent them. The independence of 
 churches cannot be questioned. This, however, under ordi- 
 nary circumstances, would not be expedient. Neither the 
 church nor candidate would be likely to command the approba- 
 tion, respect, and confidence of the churches, or the community 
 tt large, after a council had refused to ordain, for what it con« 
 gidered good cause.' 
 
 l^OTK 2. — A call to the ministry does not of necessity inTolve 
 
 See Part First, chap. xH. 1. 
 
THE BAPTIST CHUECfl DIRECTORr. 71 
 
 an immediate entrance upon its duties. Heuce, a church or • 
 council may have good reason to believe that a young man hai 
 been called to the work, and yet, on account of his inexperi- 
 ence, want of knowledge of church structure and discipline, and 
 of ministerial duties, or for other reasons, may think i*. -ighly 
 important that he should be instructed in the ways of the Lord 
 more perfectly, before assuming the government of the church, 
 and the public duties of the ministry ; in the meantime improv- 
 ing his gifts in more private spheres. 
 
 Note 3. — Since the peace and prosperity of a church so vi- 
 tally depend on the knowledge, discretion, and experience of a 
 paator, and his ability to guide its affairs, as well as his ability 
 to preach the Gospel, therefore a church should use the utmost 
 care in calling one to ordination, and the council which examines 
 him, should give a wide range to their investigations, and tho- 
 roughly inquire into his general competency for the work. 
 
 YI. — The Quai^ifications of Ministers. 
 
 Thb qualifications of Gospel ministers, as pre- 
 Bcribed bj inspiration, are set forth in the pas- 
 toral Epistles of Paul, and should be earnestly 
 insisted on by churches and councils. They are 
 found in 1 Tim., chap, iii., and in Titus, chap, i., 
 as follows : 
 
 He should be " blameless," " the husband of 
 one wife," " vigilant," " sober," " of good be- 
 havior," " given to hospitality," '' apt to teach," 
 " not given to wine," '*no striker," "not greedy 
 of filthy lucre," " patient," " not a brawler," " not 
 Jiovetous," " one that ruleth well his own house, 
 ■ aving his children in subjection," " not a nct^ 
 
72 .THE BAPTIST CHCKCH DIKECTORT 
 
 ice," " bearing a good report of them that are 
 without," "not self-willed," "not soon angry.'' 
 Such qualifications could not fail to make good 
 ministers of Jesus Christ. 
 
 NoTS 1. — As to a course of scholastic education, whether 
 literary or theological, as a preparation for the work of the 
 ministry, no certain amount nor given standard can be fixed 
 upon. The imporiance and difficulties of the ministerial profes- 
 sion make it necessary that the student should avail himself of 
 the largest and most liberal culture practicable under the cir- 
 cumstances. His own convictions of duty, the indications of 
 Providence, and the advice of wise and prudent friends, must 
 decide the question. Certain it is, that no given amount of 
 preparatory study is an indispensable condition of ministerial 
 fitness, or of ministerial success. 
 
 Note 2. — By the student in his preparatory study, a prudent 
 discretion is to be used as to the exercise of his ministerial 
 gifts. It is of the greatest advantage to him that he often 
 engage in preaching and other religious duties in public. But 
 this should not be pursued to such an extent as to become inju- 
 rious, by diverting his mind from study, and preventing that 
 mental training and acquisition of knowledge so important foi 
 him to possess. 
 
 YII. — The Discipline of Ministers. 
 Ministers, as members of the church, are sub- 
 ject to its authority and discipline, the same aa 
 other members. But since, from the nature of 
 their office and standing, their course and con- 
 duct may affect the interests of Gospel truth 
 more widely than that of private members, it 
 
THE BAPTIST OUURCH DIRECTORY. 73 
 
 requires unusual wisdom and prudence in dealing 
 with them, when they fall into error and sin. 
 For the same reason unfavorable reports respect- 
 ing them should be received with great caution, 
 and charges which implicate their moral, or 
 ministerial character, should be entertained only 
 on very strong evidence. Thus the Apostle 
 justly and prudently decreed, "Against an elder 
 receive not an accusation, but before two or three 
 witnesses." * 
 
 In instances of discipline, where the case is 
 clear, the church proceeds accordingly. If the 
 case be doubtful and difBcult, and the church di- 
 vided in counsel and action, it will be judicious to 
 call in private brethren as advisers, or to call a 
 council for advice, and add the sanction of their 
 opinions to the action of the church. Such deci- 
 sions will seem less the result of passion or of 
 prejudice, than the judgment, of an agitated 
 church. 
 
 Note 1. — A council can neither make nor unmake a minister. 
 No council, therefore, can put a man out of the ministry. All 
 they can do, is to declare that he is, in their opinion, unfit or 
 disqualified to be a minister, and that they cannot fellowshR 
 him a3 such. 
 
 Note 2. — All ecclesiastical authority resides in a church, and 
 f »t a cLjrch cannot, in any proper and absolute sense, dep&st 
 
 > 1 Km. V. 19. 
 4 
 
74: THE BAPTIST CHURCH DIRECTORY. 
 
 ft man from the ministry, except so far as that ministry relate! 
 to themselves. They can discharga or depose him from being 
 Iktir minister, and declare him, in their opinion, unworthy to 
 fill the sacred office. But any other church can have him as 
 their minister, if they so desn-e, since each church is eaiiiely 
 independent in the choice of its own officers, 
 
 KoTE 3. — Such action, however, on the part of councils or 
 churches, though having no power to compel or to enforce 
 penalties, substantially effects the same end through the force 
 of public sentiment, which Avill, sooner or later, lead a man thus 
 declared unworthy, to retire from the sacred calling. 
 
 Note 4. — A church might declare a man unfit for the minis- 
 try, and discharge hijn from its office, while, at the same time, 
 they might be satisfied to retain him still in their fellowship, as 
 a private member. His ministerial, rather than his Christian 
 character being involved in the discipline. 
 
 Note 5. — If a minister be excluded from the fellowship of a 
 church, such exclusion is a deposition from the ministry, so far 
 as any church action can effect a deposition. If a man be not 
 fit to be a member of a church, he cannot be fit to be a minister 
 of the Gospel. 
 
 YIII. — The Licensing of Ministers.* 
 
 It is customary for churches to grant a license 
 to those whom they believed called to preach, but 
 who are not yet ready for ordination, and a full 
 entrance upon the work of the ministry. This 
 license is simply an approval by the church of 
 the course which the candidate is pursuing. It 
 imparts no rights, and confers no powers upon 
 
 » B«e S«cond Part, chap. vlii. IL 
 
THE BAPTIST CHURCH DIRECTORY. 75 
 
 Ch^ candidate, "but only expresses the conviction 
 that he possesses gifts and capabilities which 
 indicate a call to the ministiy. 
 
 A license should not be given by the church 
 until they have had sufficient opportunity to 
 judge for themselves in the case. Churches 
 should be exceedingly careful not to grant 
 iicenses without sufficient evidence of a divine 
 call in the case of the candidate, and equally 
 careful to approve and encourage, where there is 
 good evidence of such a call. 
 
 Note 1.— Ordination does not, of necessity, follow the grant- 
 ing of a license. The church may have occasion to change their 
 opinion of the candidate's call, and may, at any time, for suffi- 
 cient cause, revoke his license. 
 
 Note 2. — A church should never grant a license as a matter 
 of mere gratification or convenience, or simply because they 
 dislike to refuse. 
 
 Note 3. — A letter of commendation, is sometimes given a 
 young man, approving of his entering upon a course of study, 
 with the ministry in view, but deferring the license until betief 
 opcK)rtunities are ofifered to judge of his gifti and calUiig. 
 
CHAPTER VIII. 
 
 ITS MEMBERSHIP. 
 
 The nature of Church Membership is a ques- 
 tion of great importance. What are the quali* 
 pcations for, rigJds and privileges of membcrr ; 
 how the rehition may be formed, and how it 
 can be dissolved ; all these are questions vital to 
 a scriptural church polity, and to each member's 
 welfare. 
 
 I. QUALIFICATIOJS'S FOE MEMBERSHIP. 
 
 The qualifications for church membership are 
 three^ namely : 
 
 1. A Regenerate Ueart. — The person must be 
 able to give satisfactory evidence that he has 
 been regenerated by the Spirit of God, and has 
 passed from death to life. 
 
 2. A Scriptural Faith. — He should also in the 
 judgment of the church, have his faith based 
 on, and according to the Scriptures, so as not 
 to bring false doctrines into the body of Christ. 
 
 3. A Ckristian Life. — His life, since he has 
 professed faith in Christ, must be consistent with 
 
 78 
 
THE BAPTIST CHURCH DIKECTOKT. 77 
 
 that profession, and according to godliness so liar 
 as it is, or can be known bj the church. 
 
 Note 1. — It is not every person that can give an equally 
 gatisfactory relation of Christian experience; nor are thooe 
 always the most certainly regenerate, who can tell the most 
 remt'.rkable experience. But no person should be admitted, 
 unless the cliurch, in some way, have satisfactory evidence that 
 be is regenerate. 
 
 XoTE 2. — Persons on entering a church may be ignorant of 
 many things in Scripture doctrine, which they will afteruarda 
 learn. Xor should they be rejected simply on that account. 
 Indeed, they enter the church as the school of Christ, to 
 receive instruction. But no one should be admitted who holds 
 and maintains doctrines contrary to the Scriptures. 
 
 II. — Mode of Admission. 
 
 There are three ways in which a person may 
 be admitted to membership in the cluirch : 
 
 1. By Bajptism. — A person may be admitted 
 by baptism, on a profession of faith in Christ. 
 Such a one makes known his desire for baptism 
 to the pastor, or brethren, who become satisfied 
 of his fitness for membership. 
 
 Then the person, if encouraged by the pastor 
 and brethren, comes before the church at its 
 church meeting, or such other time as it may 
 appoint, and relates his Christian experience, 
 and views of duty and of doctrine. After he 
 has retired, the church votes whether he shall 
 
78 THE BAPTIST CHURCH DIRECTORY. 
 
 be received to membersliip "<y/i hein^ lap* 
 
 In some cliurches, the name of the candidate 
 is announced at a public meeting, previous to 
 that on which he is to be received, to give all an 
 opportunity of acquaintance with the fact. Ta 
 some churches also, the candidate is required to 
 come before a committee and make his request; 
 and if the committee regard it unfavorably, his 
 application is not presented to the church at all. 
 
 2. By Letter. — A person may receive from 
 the church, of which he is already a mem- 
 ber, a letter of commendation and dismission, 
 and with it be received to membership in 
 another church, providing the one from which 
 he comes be of the same faith and order. 
 
 Such a one is received by vote of the church, 
 as in the previous case ; and though not abso- 
 lutely necessary, yet it is desirable that he 
 should be present, and verbally express his wish 
 to be received. 
 
 3. By Experience. — It is sometimes the case, 
 tliat persons who have received baptism, but by 
 some means are not members of any church, or 
 are members in another denomination, desire to 
 be admitted to membership. They bring no let- 
 ters, nor are they re-baptized ; but after giving 
 a satisfactory relation of their Christian experi- 
 
THE BAPTIST CHURCH DIRECTORS. 79 
 
 ence, and if tlieir faith and Christian charact©. 
 be satisfactory, they are admitted to the fellow- 
 ship of the church on their Christian experience. 
 The names of candidates to be received by 
 Utter and experience, as well as those for baptisitj 
 are publicl}' announced at some meeting previous 
 to their reception. 
 
 Note a. — In many churches, particularly in cities and large 
 towns, to guard as carefully as possible against receiving unsuit- 
 able persons, some member named by the pastor acts as a com- 
 mittee to inquire into the case of each one to be received, and 
 reports to the church at the time of hia reception. 
 
 Note 1. — Persons cannot be received to membership on the 
 credit of letters^ from other denominations. Such letters are 
 accepted only as testimonials of their previous standing and 
 Christian character; but the applicants are to be received either 
 Dv baptism — if not already baptized — or on their Christian ea> 
 verience, related in person before the church. 
 
 Note 2. — It is a rule, generally acted on, that no person 
 shall be received into the church to the grief of any one who 
 is already a member. Hence, although the vote of a majority 
 present at any regular meeting properly decides any question 
 of business, yet, in receiving and excluding members, and other 
 important business, it. is very desirable there should be a general 
 harmony, and if possible, entire unanimity. 
 
 Note 3. — It may often be expedient for the church to post- 
 pone the reception of a candidate, for a time, to give oppor- 
 lunity for a better acquaintance with hira, and for greater 
 hiiiuony in its action respecting him. But the Scriptures cer 
 tainly do not authorize any system of probation, by which 
 every candidate is required to wait a specified time, before 
 being admitted to the fellowship of the church. 
 
80 THE BAPTIST CEURCH BIRECTOET. 
 
 NoTK 4. — To baptize persons who do not tcnite with anj 
 ehiirch, is generally considered subversive of good order, and 
 destructive of church organization. They should be approved 
 of, and receivf;d by the church, before being baptized. Yet 
 there are possible exceptions, where no church exists, or where 
 they are baptized to constitute one, and in some other unusual 
 and extraordinary circumstances. 
 
 Note 5. — Nor is it expedient or promotive of good order, for 
 m.nisters to baptize persons, who wish to unite with churches of 
 another denomination. Such persons should receive baptism 
 from the pastors of the churches with which they unite. 
 
 Note 6. — Persons who give evidence of a regenerate heart, a 
 scriptural faith, and a godly life, have a right to be admitted to 
 the privileges of the church, and are not to be denied baptism 
 and membership, if they request it. 
 
 Note 7. — It is customary, when members are admitted to the 
 church, whether by letter or baptism, for the pastor to giv^e 
 them " the right hand of fellowship.'" This is usually done at 
 the communion service, immediately before the ordinance is 
 administered. ~ The act is designed, simply as an expression of 
 the church's welcome and fellowship for those received ; and. 
 though not required by any scriptural authority, is very appro- 
 priate, and is favored by Scripture analogy. In some churches, 
 particularly at the South, the hand of fellowship is given by 
 the various members present, in order, instead of by the pastor 
 exclusively; a practice which, though less convenient, is a 'uore 
 forcible expression of fraternal welcome. 
 
 III. — Mode of Dismission. 
 There are also three ways of dismissing mcm« 
 bers from the church. 
 1. £y Letter^-^-K member may receive a let 
 
 * See Second Part, chap. viii. I. 8. 
 
THE BAPTIST JHURCH DIRECTOBl. ^l 
 
 fer of commendation and dismission bom the 
 cliiircli of which he is a member, aud wit/i it 
 unite with another church of the samo faith; 
 and when so nnited is dismissed from the former 
 cl lurch. 
 
 2. Bj/ Exclusion. — When the church, in the 
 exercise of its lawful discipline, withdraws the 
 liand of fellowship from any orie, he is thence- 
 forth no lono-er a member. 
 
 3. Bf/ Death. — The death of members, of 
 course, dissolves their connection with the 
 church on earth. 
 
 NoTK 1. — No member can withdraw fiom the churcb. He 
 must be regularly dismissed by the action of the church. Nor 
 can one have his name dropped, nor be excluded^ at his own 
 reciuest. 
 
 NoTS 2. — Xor can the church compel any one to take a letter 
 and withdraw, without his consent. Such would be virtually an 
 exclusion from its fellowship. 
 
 NoTK 3.— The one receiving a letter, is still a viemher, and 
 subject to the authority and discipline of that church, until he 
 has actually connected himself with another. 
 
 Note 4. — It is usual for the validity of letters to be limited 
 to some specified time — three, six, or twelve months ; after the 
 expiration of which time they are useless, but may be renewed. 
 
 NoTK o. — Letters thus given, can be revoked hy the church at 
 its discretion, any time previous to thpir being used. 
 
 NoTK 6. — Any member has a right., at any time, to ask for, 
 and receive from the church, a etrtijlcate of his membership and 
 standing; but subjects himself to discipline, f he makes aa 
 improper use of it 
 
 4* 
 
82 THE BAPTIST CHURCH DIEECTOET. 
 
 Note 7- — Letters cannot properly be given to unite with n 
 ehurch of another denomination. It would be manifestly incon- 
 Bistent for one church to dismiss or recommend its members to 
 unite with another church with which it did not hold fellon'ship, 
 
 NoTK 8. — If members have occasion to remove their residence 
 near some other church of the same faith and order, they 
 should take letters and unite where they go. Churches should 
 require their members to do this, unless the circumstances aie 
 80 peculiar as to make it impracticable. The too common prac- 
 tice of holding membership in one church, and habitually wor- 
 shipping with another, cannot be justified, nor approved. 
 
 Note 9. — Persons excluded from one church, should not be 
 received to the fellowship of another, except where the most 
 manifest wrong has been done them, and where the church 
 excluding, refuses to do them justice ; nor even then, till after 
 the most patient and careful investigation, and endeavors to 
 reconcile the difficulty. Yet cases may occur, where it is the 
 duty of one church to bear this witness against the manifest 
 wrong done by another, and to receive the unjustly excluded 
 member into its own fellowship. 
 
 Note 10. — When a member unites v.-ith a church of ano- 
 ther denomination, the haiid of felloiDf^hip is withdrawn from 
 him, though otherwise of good Christian character, and though 
 he may have acted conscientiously in what he lias done. The 
 act implies no immorality, but as his church is not in fellowship 
 with that to which he has gone, they cannot consistently con- 
 tinue fellowship with him in such a church. 
 
 Note 11. — In voting on the reception, dismission, discipline, 
 or exclusion of members, several casss should not be included 
 in the same vote, but each one acted on singly and separately. 
 
 Note 12. — The dropping of members is merely placing on & 
 separate list the names of those of whom the church has lost all 
 knowledge. They are not dismissed from the church, nor re- 
 ported as members ; but whenever discovered their names ar« 
 restored to the record. No one can be dropped as an act of dif 
 eipline, nor when his residence is known. 
 
CHAPIER IX. 
 
 ITS DISCIPLINE. 
 
 Br discipline is meant that system of iuternal 
 order and government by which the church ad- 
 ministers the laws of Christ, so as best to secure 
 the peace, purity, edification, and efficiency of 
 each member and of the whole body. It applies 
 particularly to the settlement of difficulties, and 
 the removal of offences — v/hat is sometimes 
 called corrective discipline. 
 
 It is of the utmost importance that a correct 
 Scriptural discipline be strictly maintained in 
 every church. The neglect of it fills a church 
 with evils which check the growth of piety, hin- 
 der the success of the Gospel, and reproach the 
 Christian profession ; while from an injudicious, 
 unreasonable, and unscriptural exercise of it, 
 more difficulties, dissensions, and divisions have 
 arisen than perhaps frona any other single cause. 
 
 Every well organized society or government 
 has its laws and regulations, in which each one 
 on becoming a member or citizen, acquiesces, to 
 
64 THE BAPTIST CHURCH DrRECTORT. 
 
 which he pledges his support, and by whicli he 
 submits to be governed, so long as he shall 
 belong to it, and leave it, if he ever leaves it, 
 according to its stipulated forms. A Christian 
 church is the most perfectly constructed society 
 known to men, and its system of government and 
 discipline, the most complete. As each member, 
 on entering a church, solemnly covenants to 
 maintain and observe these, so he. should consider 
 himself bound by the most sacred responsibilities 
 to honor and observe its doctrines, ordinances, 
 and regulations, so long as he shall remain in it. 
 There are three laws for Christ's house, royal 
 decrees, given by him who is "Head over all 
 things to the Church,"* which stand invested with 
 all the sanctions of divine authority, and which, 
 could they be known, loved, and obeyed, if they 
 did not absolutely prevent all offence.^, would 
 obviate the necessity for private labor and 
 public discipline. They would make churches 
 *' households of faith," where Christians should 
 abide " in the unity of the spirit, and in the bond 
 of peace ;" ^ green pastures where the ilock 
 should rest in safety, and feed with joy. Will 
 not every disciple make them the guide of bis 
 life8 
 
 •- Eph 1.22. « Iph iv. 8. 
 
THE BAPTIST CHUECH DIEECTOKT. 85 
 
 First law : for every disci^ilc / the law of 
 love. — " A new commandment 1 give unto you, 
 that ye love one another ; as I have hived j'on, 
 that ye also love one another."* This, ifstrictlv 
 obeyed, would prevent all cause of grief and 
 offence, either personally to brethren, or pnblicly 
 to the church. It would prevent cold indifference 
 to each other's welfare, nnfounded suspicions, 
 causeless accusations, jealousies, animosities, bit- 
 terness, hatred, and revenge, and cause each to 
 love the other "with a pure heart, fervently." 
 
 Second law: for the offender; the law oj 
 confession. — " If thou bring thy gift to tlie altar, 
 and there rememberest that thy brother hath 
 aught against thee, leave tliere thy gift before the 
 altar, and go thy way ; first be reconciled to thy 
 brother, and then come and offer thy gift."' 
 This law makes it obligatory on every one who 
 supposes that a brother has aught against him, 
 to go to such a one without delay, and procure 
 a reconciliation. And this he must do, whether 
 there is any just cause or not for that brother f.o 
 have aught against him. Whether or not he has 
 given that brother reason for grief; but knowing 
 that he has grief, he must go and atloreDt a 
 reconciliation with him. 
 
 » John xili, 34. « MatU ▼. 98 
 
86 THE BAPTIST CHUECH DIRECTORr. 
 
 Third la,v: : for the of ended ; the law of 
 forgioeness. — " it* thy brother trespass against 
 thee i-ebukc him : and if he repent, forgive liini. 
 And it* he trespass against thee seven times in a 
 day, and seven times in a day turn to tliee say- 
 ing, I repent, thou shalt forgive liim."' This 
 enjoins a perpetual personal forgiveness of inju- 
 ries. It does not indeed require the same regard 
 for one after repeated offences, as before ; for 
 this might be impossible. Nor does it require 
 that a church si^.ould of necessity be hindered 
 from undertaking a course of discipline with an 
 ofi'ender, nor prevented from completing a course 
 already begun, simply because he declares his 
 repentance. 
 
 Unhappily these laws are not strictly observed, 
 because offences do come. It is needful, there- 
 fore, that each one should understand how to 
 deal with them. 
 
 1. The object of discipline is to encourage and 
 increase the good, and to resti-ain, rebuke, and 
 remove the evil, "for the edifying of tlie body of 
 Christ," that it may be " perfect in love," and 
 without reproach. It is not to gratify personal 
 animosities, nor to secure seliish ends, but to 
 reeiaim the wandering, guide the wayward, and 
 
 1 I;uke xtU. 4, 
 
THE BAPTIST CHITRCH DIRECTORY. ?7 
 
 gecure tlie best spiritual welfare of each and of 
 all for which discipiliie is to be exercised. 
 
 2. The spirit of discipline, in which it must btf 
 !id ministered in order to be effective, is of the 
 very first importance. It must not be a spirit of 
 dictation, of pride, of vindictiveness, nor of 
 assumed superiority, but of gentleness, meekness 
 and love. The perpetual guide, worthy to be 
 written in gold on the walls of every church, or 
 better still, inscribed by the Spirit of God in 
 every Christian heart, is " Brethren, if a man be 
 overtaken in a fault, ye which are spiritual, 
 restore such a one in the spirit of meekness."^ 
 
 3. The right of discipline cannot be questioned. 
 That churches have a right to exercise a constant 
 watch-care over all their members, to reprove 
 them when erring, and withdraw fellowship from 
 them when incorrigible, is a necessity arising 
 from the very nature of their organization, and 
 is most clearly declared by our Saviour, and 
 recognized by his Apostles. " But if he neglect 
 to hear the church, let him be unto thee as a 
 heathen man and a publican ;'" "Therefore put 
 Hway from among yourselves that wicked per- 
 son." • 
 
 4. The duty of discipline is evident from the 
 
 I aaL vi. 8. « Matt. xyiO. 17. • J Oor. ▼. 18. 
 
88 THE BAPTIST CHURCH DIRECTOR'S'. 
 
 consideration of its nature, its objects, and tli€ 
 right to exercise it with which the church k 
 icve&ted. A church is unfaithful to itself, and 
 to Christ, and to each of its members, which 
 neglects it. " If th)^ brother trespass against 
 thee rebuke him ; and if he repent forgive liim." * 
 "Them that sin, rebuke before all, that others 
 also may fear.'"* "Wherefore come out from 
 among them." ^ Because if " one member sufier, 
 all the members suffer with it." * 
 
 5. The U77iit of discipline is the law of Christ. 
 The church cannot go beyond what the Scrip- 
 tures authorize ; it cannot mftke laws — ^it can 
 only execute those which Christ has made. It 
 must not invent rules or plans of government, 
 but only use those found in the w^ord of God. 
 " I beseech you, brethren, m>ark them which 
 cause divisions and offences, contrary to the doc- 
 trine which ye have learned." ^ " IN^ow I praise 
 you, brethren, that ye remember me in all things, 
 and keep the ordinances as I delivered them to 
 you." • 
 
 6. The 7'esuU of discipline — of all corrective 
 discipline — must be the correction or removal of 
 tlie evil — the reclamation or expulsion of tha 
 evil doer. A course of discipline begun for the 
 
 > Luke xvii. a ^ i Tim. v. 20. » 2 Cor. vi. 18. 
 
 * 1 Cot. xii, 2d. » Rom, xvl. IT. • 1 Cor. xi. 2. 
 
THE BAPTIST CHURCH DiyiECTORY. 89 
 
 forrection of offences, must not cease until one 
 f>f these results be secured. " Kow we command 
 you, brethren, in the name of our Lord Jesua 
 Christ, that ye withdraw yourselves from every 
 brother that walketh disorderly, and not after 
 the tradition which he received of us." ^ " If he 
 neglect to hear the church, let him be unto thee 
 as a heathen man and a publican."' 
 
 Offences are usually considered as of two kinds : 
 namely, private and jpublio. These terms are 
 not designed to express the nature or degree of 
 evil done, nor are these classes very clearly 
 defined. This distinction has reference mainly 
 to the objects of offences, and the manner of 
 their treatment. 
 
 I. — Private Offences. 
 
 K private offence is an offence committed by 
 one member against another member, and not 
 against the whole church, as such. It is an in- 
 jury done by word, action, or otherwise, inten- 
 tionally or unintentionally, by one member, 
 Hgainst the person, character, estate, or feelingc, 
 of another member. 
 
 So long as such matters of difficulty exist and 
 ftr© treated privately ; that is, between the per 
 
 > 2 ThcB. Ill 6. • Matt, xviil. 17. 
 
90 THK BAPTIST CHDllCH DIRECTORY. 
 
 Bonp concerned, and are not bronght before the 
 church in a ])ul)lic manner for its notice and 
 action, they are private offences ; but become 
 lyxibliG when bronght before the church. 
 
 The course to be pursued in such a case, is pre- 
 Bcribed by our Saviour in Matthew xviii. Any 
 departure from this rule, is in itself an offence. 
 It is as follows : 
 
 1. First Step. — The member who considers 
 himself injured^ must go to the offending one^^ 
 tell him his cause of grief, and between them- 
 selves alone, if possible, adjust and settle the 
 difficulty. " If thy brother shall trespass against 
 thee, go and tell him his fault between thee and 
 him alone; if he shall hear thee, thou hast 
 gairicd tin- brother." 
 
 Note 1. — It is here made obligatory on the h<jnred or 
 offended one to go to the oifender. This is wisely ordained, 
 since, although the offender is bound by every consideration of 
 justice to go to the offended brother, and confess his sin, yet 
 possibly he may not be aware of the evil he has done, or he 
 uiny be so perverse and evil-minded as to be un\villin<r to do 
 justice to an injured brother. Hut the offended one liaving 
 done no wrong himself, would be likely to go in a gentle, meek, 
 and forgiving temper of mind, prepared to "gain a hroilier.'' 
 
 NorK 2. — This rule requires that the offended member shall 
 go and tell the offender his fault between themselves alo-ne. Na 
 fear, or false delicacy, shall prevent his telling him his fault. 
 He must not tell it to any one c/a<', until he has told the offender 
 
THE BaPTIST CHURCH DIRECTORY. 9^ 
 
 ffe must not tell it in the presence of any third peison. Hig 
 object must be to " gain his brother," not to accuse, condemn, 
 m* punish him. Nor niutit he say that since the otiier did the 
 wrong, he must come to him first. 
 
 2. Second Step. — If this step shall fail of suc- 
 cess, then the offended member must take one or 
 two of the brethren, seek another interview with 
 the offender^ and tinis, possibly, by their united 
 wisdom and piety, they may succeed, where him- 
 self alone had failed. " But if he will not hear 
 tliee, then take with thee one or two more, that 
 in the mouth of two or three witnesses every 
 word may be established." 
 
 Note 3. — The offended one must not make the matter public- 
 even after the first attempt at reconciliation ; nor abandon the 
 mutter, unless, indeed, he has "gained his brother;" nor tell it 
 to any except to the " one or two more." 
 
 Note 4. — The object of taking the " one or two more," (who 
 gliould be pious, prudent, and experienced brethren,) is chiefly 
 that they may act as witnesses between the two. They shall 
 witness whether the offended brother goes in the right spirit ; 
 whether he has sufficient ground for complaint ; whether he haa 
 evidence to sustain his charge ; and, also, whether the offender 
 exhibits a wrong spirit. Thus will they be prepared to testify 
 in the case if it comes before the church, so that the chuich 
 can have their testimony on which to base their own action. 
 Tni8 " one or two more " are also to act as mediators between 
 khe offender and the offended, aud if possible settle the difficulty, 
 
 3. Third Stej).— li this attempt also be unsuo- 
 
02 THE BAPTIST CHURCH DIKECTORY. 
 
 ijessful, then the injured one must tell the whole 
 matter to the church, and leave it in their hands 
 to be disposed of as they shall think best. " And 
 if he shall neglect to hear them, tell it unto tlio 
 church ; and if he neglect to hear the church, 
 let him be unto thee as a heathen man, and a 
 •publican." 
 
 Note ». — When he refuses to hear the " one or two more," 
 then it U to be told to the church, and not till then. It then 
 becoming a pubHc offence, is in the hands of the church to be 
 disposed of, as in their wisdom they shall think best. 
 
 Note 6. — Let it be here observed that a mere neglect to hear 
 the " one or two more " brings it before the church ; and a 
 neglect to hear the church, ends in exclusion. An open and 
 decided refusal to hear the church, is not necessary ; but only 
 a neglect to hear, persisted in by the oflender. 
 
 It should be most solemnly impressed on the 
 mind of every church member and every church 
 officer, that this course, for the treatment of per- 
 sonal difficulties, was prescribed by Christ as a 
 positive law for his church, and that it stands 
 invested with all the sanctions of divine autho- 
 rity, and can never be departed from with impu- 
 nity, li every church would require a strict and 
 invariable compliance with this course of pro- 
 cedure, it would greatly lessen the number of 
 personal difficulties, and make those which did 
 arise comparatively harmless. 
 
THE BAITIST CHCRCH DIRECTORY. 93 
 
 KoTE 7. — All this is to be done in love and meekness — iu the 
 spirit of Christ, with the desire and manifest design to win an 
 errmg brother, rather than to be avenged on, and to punish an 
 offending member. 
 
 Note 8, — Every one who is at all aware of having grieved or 
 OiTended another, should without dehiy seek the one aggrieved, 
 and by such explanations, confessions, and reparations, as may 
 be demanded, remove the cause of grief. 
 
 Note 9. — If any member should attempt to bring before the 
 church, or in any other way make public, any matter of private 
 grief or offence, until he has fully pursued the above course, aa 
 prescribed in the Gospel, he becomes an offender himself, and- 
 subject to discipline. 
 
 Note 10. — If members become involved in personal difficulties, 
 and make no effort to settle or remove them, or if they take 
 any other course than the scriptural one set forth by the 
 Saviour, they become themselves offenders against the churcll^ . 
 and are subject to its discipline. 
 
 Note 11. — Where personal diflBcultiea are known to exist, 
 which the parties themselves will not, or cannot, settle, the 
 officers or other members should use their utmost endeavors to 
 reconcile and remove them privately,- and avoid, if possible 
 bringing them before the church. 
 
 Note 12, — But when all private efforts fail to recon-cile and 
 remove such difficulties, the case should be taken up by the 
 church, and treated as a public offence. The continuance of 
 Buch things is greatly injurious to the prosperity of the body. 
 
 Note 13. — There may be instances of private offences, where, 
 though the offended individual may be vrilling to dismiss the 
 case, yet the church thinking its character compromised, or ita 
 welfare injured in tie act, may find it necessary to take it up, 
 md pursue a coUrse of discipline with the cffender. 
 
 Note 14. — When any member refers any private difficulty to 
 the church which he himself has failed to settle, he should 
 then leave it entirely in their hands, and be satisfied with \vhat« 
 
04 THE BAPTIST CHURCH DIKKCTGRT. 
 
 ever disposition they make of it, neither complai.iing at the •€• 
 suit, nor attempting to prosecute it further. 
 
 Note 15. — Nothing can properly be considered a reasonable 
 cause of offence, or matter of discipline, but what is manifestly 
 foi bidden in the Scriptures. Members may see tilings in othen 
 which they personally dislike, but which cannot justly be con- 
 sidered as subject to ecclesiastical complaint or discipline. 
 They are matters for Christian forbearance, to be endured, if 
 they cannot be corrected in some other way. 
 
 Note 16. — Nothing can be considered a just and reasonable 
 cause for the withdrawal of fellowship, and exclusion from the 
 church, except it be clearly forbidden in, or contrary to, the 
 Scriptures, and what would have prevented the reception of the 
 individual into the church, had it existed at the time, and been 
 persisted in. Even these do not ordinarily lead to disfellowsnip 
 and exclusion, provided they be confessed, repented of, and for- 
 sakeu. h 
 
 II. — Public Offences. 
 
 A public qffeiice is one, not against any par- 
 ticular individual, but against the church as a 
 body f an injury to the cause of piety, a reproach 
 to tlie Gospel, a scandal to the Christian name 
 and profession. 
 
 Every difficulty or offence, when it claims the 
 attention of the church as a body, and cornea 
 before it, for its action, is a public offence. All 
 those difficulties which individuals cannot appro- 
 priately reach or undertake ; or such as they 
 might, but will not attempt to settle ; or such as 
 
THE BAPTIST CHURCH DIRECTv)RY. 95 
 
 having attempted, they fail to reconcile or re- 
 move, come within this class. 
 
 A. THEIR CHARACTER. 
 
 The followinor constitute the more common 
 caases of public offence : 
 
 1. False Doctrine. — Holding doctrines funda- 
 mentally false, and contrar^^ to the faith of the 
 church, and the v/ord of God. " If any man 
 preach any other gospel unto you than that ye 
 have received, let him be accursed." ^ " If there 
 come any unto you, and bring not this doctrine, 
 receive him not into your house, neither bid him 
 God-speed."' 
 
 2. Disregard of Authority. — "When a mem« 
 ber refuses to regard the authority, and submit 
 to the requirements of the church. '' But if he 
 neglect to hear the church, let him be unto thee 
 as a heathen man, and a publican."' "Now 
 we exhort you, brethren, warn them that are 
 unruly."* 
 
 3. Contention and Strife, — Where a member 
 is factious, foments discords, stirs up strife, and 
 becomes a leader of evil, disturbing or destroy- 
 ing the peace of the church. " I beseech you, 
 brethren, mark thein which cause divisiono and 
 
 5 Gal. i. 9. '2 JobD 12. • Matt xviil IT. * 1 Thes. v. 14 
 
B6 THE BAPTIST CHURCH DIRECTORY. 
 
 offences, contrary to the doctrine which ye havo 
 learned, and avoid them." * 
 
 4. Immoral Conduct. — Such acts ana practices 
 as are inconsistent with that rectitude and purity 
 of life, which the Gospel inculcates and requires. 
 " But now 1 have written unto you not to keep 
 company, if any man that is called a brother be 
 a fornicator, or covetous, or an idolater, or a 
 railer, or a drunkard, or an extortioner ; with 
 such a one, no not to eat." * 
 
 5. Disorderly Walk. — Such a course of con- 
 duct, or habit of life, as is contrary to, and sub- 
 versive of, the professed faith, and established 
 order of the church, of which the person is a 
 member. It does not necessarily imply immo- 
 rality of conduct. "Withdraw yourself from 
 every brother that walketh disorderly, and not 
 after the tradition which he received of us.'" 
 " There are some which walk among you disor- 
 derl3% working not at all, but are busybodies." * 
 
 6. Covetous Spirit, — Where a member will not 
 contribute according to his evident ability fur 
 the support of the Gospel, and refuses to bear his 
 proportion of the pecuniary burdens of the 
 church, evincing a covetous disposition. "For 
 this ye know, that — no covetous man, who is an 
 
 > Rom. xvi. 17. ^ 1 Ocr. v. 11. » 2 Thei. ill. «. ♦ 2 Thes, lik U 
 
THE BAPTIST CHURCtT DIRECTOKY. 97 
 
 idolater, hath any inheritance in the kingdom of 
 Clirist." * " If any man that is called a brother 
 be covetous, with such a one, no not to eat."* 
 
 7. Arrogant Conduct. — Where a member in a 
 spirit of pride and arrogance, assumes authority 
 which does not belong to him, and undertakes to 
 domineer over the members and to rule the 
 church. " I wrote unto the church : but Diotre- 
 phes, who loveth to have the preeminence among 
 them, receiveth us not, wherefore if I come, I 
 will remember his deeds." ' 
 
 8. Going to Law. — The going to law with breth- 
 ren " before unbelievers," and the prosecution of 
 each other before civil tribunals, instead of set- 
 tling their difficulties '' b.-ifore the saints." This 
 was severely censured by the Apostle, and 
 deserves to be made a cause of discipline in every 
 church. " I speak to your shame : Brother 
 goeth to law with brother, and that before the 
 unbelievers. !N"ow, there is utterly a fault among 
 you, because ye go to law with one another. 
 Why do ye not rather take wrong ? Why do ye 
 Dot rather be defrauded ?" * 
 
 2 ll5?h. T. 5 « 1 Oor. ▼. U. 
 
 •SJohat. « 1007.91.8. 
 
98 THE BAPTIST CHURCH DIRECTORY. 
 
 B. THEIR TREATMENT. 
 
 In cases of public offence, a correct comse of 
 discipline would be as follows : 
 
 1. The first member who has knowledge of 
 the offence should, the same as in private cases, 
 eeek the offender ; and if possible reconcile or 
 remove the difiiculty. This should be done be- 
 cause each member suffers in the wrongs of the 
 church ; and because such a course of private 
 labor in a Christian spirit is most effectual. And 
 if there are many pursuing sncli a course with 
 the offender at the same time, so much the more 
 effectual will it be. 
 
 2. But if no one can or will pursue such a 
 course of private labor, or if such a course be 
 unsuccessful, then any member having know- 
 ledge of the case, should bring it before the 
 church at its next meeting for business. Before 
 doing this, however, it would be prudent to con- 
 sult with the pastor, and judicious brethren. It 
 should be kept out of the church so long as there 
 is hope of adjusting it privately. 
 
 3. The church having knowledge of the case, 
 fihould call the offender before them to answet 
 to the charge, where he should hear the evidence 
 against him, know the witness, and be allowed 
 to answer for himself. 
 
THE BAPTIST lUECH DIPECTOJR-t. 99 
 
 4:. If the offender cannot or will not appear 
 before the church, they should appoint one or 
 more, to visit and labor with him, and report the 
 result to the church. The committee thus ap- 
 pointed should go in the name of the church, 
 and invested with its authority, plainly making 
 known the business ; but they should go in the 
 same spirit, and with the same design as if in a 
 private difficulty they sought to gain their 
 brother. 
 
 5. If in any case of discipline, and at any 
 8':age, the accused brother disproves the charge, 
 or, in any ordinary case, if he admits it, confesses 
 the wrong, makes suitable acknowledgment, and 
 reparation as far as possible, together with pro- 
 mise of amendment, this should be deemed suffi- 
 cient and the case dismissed. The purity of the 
 church is vindicated, its authority sustained, and 
 an erring brother brought back to Christ, and to 
 his people. 
 
 6. But if, after patient, deliberate, and prayer- 
 ful labor, all efforts fail to reclaim the offender ; 
 then, however painful the necessity, the church 
 must withdraw from him its fellowship). 
 
 Note 1. — Every member tried by the church, has a right U> 
 require and receive copies of all charges against him, the naniea 
 of his accusers and of the witnesses, both of whom he shall 
 have the privi^p of meeting face to face, hearing their acc» 
 
100 THE BAPTIST CHURCH DIRECTORY. 
 
 Bations and testimony, bringing witness on his side, and answe^ 
 ing for himself before the church. 
 
 Note 2.— Every person tried by the church should be 
 allowed every oppoi'tunity, both as to time, place and circum- 
 stance, to vindicate himself. The very justice of Christ's house 
 Bhould incline to mercy. 
 
 Note 3. — Every member, whether on trial or having been 
 excluded, has a right to receive authentic copies of the records 
 of all proceedings held by the church in his case. 
 
 Note 4. — It would not be proper for any member on trial 
 before the church, to bring a person who is not a member 
 to appear as his advocate and plead his cause. 
 
 Note 5, — In every case of exclusion, the charges against 
 the member, and the reasons for his exclusion should be care- 
 fully and accurately written out, and entered on the records of 
 the church. 
 
 Note 6. — It is customary also, to notify the individual of 
 his exclusion, by sending him a copy of the records of the final 
 action in his case. 
 
 Note 7. — The church ought not to entertain a charge against 
 any member, unless the evidence be such as to make its truth 
 highly probable, if not certain. 
 
 Note 8. — Offences may occur of such an aggravated cha- 
 racter, as to require, when fully proven, that the church should 
 at once withdraw its fellowship from the offender, without any 
 other attempt to labor with him, and notwithstanding all con- 
 fessions, penitence and promises. 
 
 Note 9. — If the church shall find that it has dealt unjustly 
 with a member, or excluded him without sufficient cause, it 
 ehould at once proceed, of its own accord, and without his re- 
 quest, by concession and a restoration., to repair by every pos- 
 sible means, the injury it has done him. 
 
 Note 10. — The church should not forget those excluded from 
 Its fellowship, but kindly seek to do them good, and to -eclaim 
 th-^m to irodlijiesa. 
 
THE BAi!»TIST CHUKCH DIRECTORY. 101 
 
 Note 11. — So also, should the church, at any time, be willing 
 *o grant a rehearing, if requested by an excluded member, pro- 
 viding he gi^es assurance that he can establish his innocence 
 or satisfy them by his acknowledgments. 
 
 Note 12. — The church should restore to its fellowship, at hia 
 request, any excluded person, whenever his reparation and 
 confession for the past are satisfactory, and his present walk 
 according to godliness. 
 
 Note 13. — Pastors, deacons, and all officers must be subject 
 to the same discipHne, and administered in the same way, as 
 Other members of the church.^ 
 
 Note 14. — In all things, not contrary to his conscience, the 
 member should submit to the authority of the church. But i« 
 all questions of faith and conscience, he should do what ho 
 believes to be right, even though the church should condemn 
 bim for it. 
 
 Note 15. — While on the contrary, the church must not fail 
 to exercise its legitimate and rightful authority, and discipline 
 its members for what it regards as sufficient cause, even though 
 euch members consider the discipline unjrst, and think them- 
 Belves injured by it. 
 
 Note 16. — No one while on trial before the church, can pro- 
 perly accuse, or bring charges against another member. Hia 
 dwn case must first be decided on its own merits. If his 
 offence be proven or confessed, no accusations made against 
 Others can justify it, or should be allowed. But any statement 
 can be made, or evidence produced, which may tend to prove 
 the innocence, or palliate the offence of the accused, even 
 though such statement should implicate others. 
 
 1 See First Part, chap, vil T. 
 
CHAPTER X. 
 
 ITS BUSINESS. 
 
 Much of the harmony and prosperity of a 
 church depends on the correctness and punctual- 
 ity with which its business is transacted. All its 
 meetings for business (^ould be orderly and dig- 
 nified, conducted rather in the spirit of devout 
 worship, than of secular transaction. 
 
 That wisdom which cometh from above should 
 be earnestly invoked, and allowed to prevail 
 over all human counsels. Trifling and conten- 
 tion should have no place on occasions so sacred, 
 while each one should seek, not^ his own, but 
 " the things that are Jesus Christ's.'' 
 
 Note 1. — The pastor, by virtue of his office, is moderator of 
 all church meetings. But in his absence, or at his request, 
 another member may be chosen to fill the place. 
 
 Note 2. — Each church will determine what number shall con« 
 Btitute a quorum ; but no important business should be done 
 »rithout a full attendance of the members. 
 
 Note S. — All meetings for business are announced from ih« 
 pulpit one Sabbath, at least, before they are held. 
 102 
 
THE BAPTIST CHURCH DIRECTORY. 103 
 
 I. — Order of Business. 
 
 1. The meeting should be opened with reading 
 the Scriptures, singing, and prayer, the same aa 
 meetings fur worship. 
 
 2. If there are persons to be received as mem- 
 bers, this is first done. The experience of can- 
 didates for baptism is heard, and the letters of 
 those desiring to unite from other churches are 
 read. 
 
 Note 4. — In some churches, members are received at tho 
 covenant, or other meeting, instead of at the church meeting. 
 
 Note 5. — It is customary for the candidates to retire while 
 the church considers, and votes on, the question of their 
 reception. This is desirable. 
 
 Note 6. — It is customary in most churches for all persons, 
 except the members of the church, to retire from the meeting 
 while the business is being transacted, unless specially invited 
 to remain. This would be proper in all. 
 
 y. ISText comes the reading of the minutes of 
 the last meeting. This is properly the first item 
 of business, but ia usually deferred, where there 
 are candidates for membership, till after their 
 reception. If any mistakes or omissions are 
 found in the minutes, they are corrected, and 
 then are approved, by a vote — or without a 
 rote, no one objecting. 
 
 4. Letters of commendation and dismission 
 
104 THE BAPTIST CHUKCU DIRKCTOKY. 
 
 are granted to such as desire to unite with othei 
 churches. 
 
 5. The unfinished business of the last meeting 
 is next taken up and disposed of. 
 
 6. The reports of all committees previously ap- 
 pointed are received in their order. 
 
 7. New business, of whatever kind, is next 
 presented. Any member may call up, or pro- 
 pose any new business ; but if it be of a very spe- 
 cial, or important nature, he should first have 
 consulted w^ith the pastor, deacons, or other judi- 
 cious brethren respecting it. 
 
 Note 7. — Although the church should do nothing which it 
 would be afraid or ashamed to have the world know, yet every 
 member should regard himself bound by the honor of a Chris- 
 tian, not to publish abroad, nor repeat to those who are with- 
 out, the private affairs and business of the church. 
 
 Note 8. — The established order of business may, for conve- 
 tiience, be changed at any time by a vote — or without a vote, 
 no one objecting. 
 
 II. ^RULES OF OkPER. 
 
 1. Motions. 
 
 a. All business should be presented by a mch 
 tion — ^^and in writing, if so required — the motion 
 to be 7nade by one member and seconded by an- 
 other. 
 
 h, A question is not to be discussed, until it is 
 
THE BAPTIST CHURCH DIRECTORY. lOS 
 
 noved, seconded^ and distinctly stated by the mo- 
 derator. 
 
 0, After a motion is fully before the meeting. the 
 mover cannot withdraw it, except by iinanimoua 
 consent. 
 
 d. A motion should contain but one didinct 
 'proposition^ or question. If it contains more 
 than one, it may be divided at the request of 
 any member, and the questions acted on sepa- 
 rately. 
 
 e. A motion before the meeting, mnst he put to 
 vote, unless withdrawn, laid on the table, or post- 
 poned. 
 
 y. A motion lost should not be recorded on the 
 minutes, except so ordered by the meeting at the 
 time. 
 
 g. A motion lost should not be reneioed at the 
 same meeting, unless under circumstances of pe- 
 culiar necessity. 
 
 h. While a motion is under debate, no other 
 motion can be allowed, except a motion to amend, 
 to substitute, to commit, to postpone, to lay on th6 
 table^ for the previous question, or to adjourn. 
 
 i. These last named motions cannot be inter- 
 rupted by any other motion, except to ameruC' 
 which may be done by specifying some ti/mey 
 'place, or purpose. 
 
 j. Nor can these motions be allowed to inter 
 5* 
 
106 THE BAPTIST CHUKCH DIKECTOET. 
 
 rupt or supersede each other, only that a motion 
 to adjourn is always in order, (except while on6 
 hcos the floor,) and consequently supersedes all 
 other motions. 
 
 2. Speaking, 
 
 a. Any on<e speaking on a question should rise 
 in his place, and address the moderator. 
 
 h. If two members arise to speak at the same 
 time, preference is usually given to the one 
 farthest from the moderator. 
 
 c. No one should be interrupted while speak- 
 ing, except he be out of order, or to ask, or make 
 explanations. 
 
 d. Ko unkind^ ov disrespectful language, should 
 be indulged in by the speakers, or allowed by 
 the moderator. 
 
 e. Any member using improper language, in- 
 troducing improper subjects, or otherwise out of 
 order, may be called to order by the moderator, 
 or any member, and must either take his seat, or 
 conform to the rules. 
 
 f. A speaker may allow others to ask ques- 
 tions, or make explanations ; but if he yield the 
 floor to another speaker, he cannot clain it agai'3 
 as his right. 
 
THE BAPTIST CHURCH DIRECTORY. 107 
 
 3. Amendments. 
 
 a. Amendments may be made to motions, "by 
 pmitting^ adding^ or substituting^ words or sen- 
 tences. 
 
 h. Amendments to amendments may be made, 
 but are seldom necessary, and should be avoided. 
 
 c. The amendment should be discussed and 
 voted on first^ and then the original resolution, 
 as amended. 
 
 d. No amendment should be made, which cs* 
 sentially changes the nature or design of the ori- 
 ginal resolution. 
 
 e. But a substitute may be offered for any mo- 
 tion or amendment under debate, which may or 
 may not change the meaning of the motion. 
 
 4. Committees, 
 
 a. Committees are nominated by the modera- 
 tor, at the request of the meeting, or by the 
 meeting itself; and their nomination is then con- 
 firmed by a vote. 
 
 h. Any subject in debate, or matter of busi- 
 ness, may be referred to a committee^ with or 
 without instructions ; the committee to report the 
 result of their investigations to the meeting, and 
 then action to be taken on theii* report and re- 
 commendations. 
 
108 THE BAPTIST CHUECH DIRECTOPwY. 
 
 c. The report of a committee is accented by a 
 vote, whicli simjDly acknowledges the service of 
 the committee, and places their report before the 
 meeting for its action. Afterwards, any distinct 
 proposition or recommendation contained in the 
 report, is separately acted on, and may be 
 adopted or rejected. 
 
 d. Often, wlien the recommendations of the 
 committee are of trifling moment, or likely to be 
 generally acceptable, the report is accepted and 
 adopted by a single vote. 
 
 e. A report may be recommitted to the com- 
 mittee, with or without instructions, for a further 
 investigation of the subject, or to present it in 
 some form more likely to meet the concurrence 
 of the meetincr. 
 
 /. The first one named in the appointment of 
 a committee is by courtesy considered the chair- 
 w.an ; but the committee have the right to ap- 
 point their own chairman. 
 
 5. Voting. 
 
 a. Yoting is done ly raising the hand., or by 
 " aye " and " 7io," the former of which is prefer- 
 able in most cases. 
 
 h. In cases of special importance, voting by 
 haZlot is resorted to. 
 
 c. Yotiug by standing up) is also done, wJien 
 
THE BAPTIST CUDKCH DIRECTORY. 109 
 
 it is necessary to count the affirmative and nega- 
 tive votes. 
 
 d. The vote is called by the moderator, first 
 the affirmative^ then the negative^ so deliberately 
 as to give all an opportunity of voting; he then 
 distinctly announces whether the motion is car- 
 ried or lost. 
 
 e. If the vote be a close one, and the modera- 
 tor's announcement be doubted^ he calls the vote 
 again, usually by standing, and counts each 
 side. 
 
 f. Members under disoipline should not at- 
 tempt to vote, nor take any active part in the 
 business of the meeting. 
 
 g. The moderator has the right to give the 
 casting vote^ where the meeting is equally 
 divided ; but this right should be seldom, if ever, 
 used. 
 
 A. All the members should vote on the one side 
 or the other, except those under discipline, or 
 unless for reasons they be excused. 
 
 i. Ko motion, discussion, or other proceedingi 
 (San be admitted while a vote is being taken. 
 
 6. Appeal 
 
 The moderator announces all votes, and de- 
 cides all qnestiops of order, in debate ; but any 
 meniber who i. issatisfied w'th his decision, 
 
110 THE BAPTIST CHURCH DmECTOET. 
 
 may appeal to the meeting, A vote then ifi 
 taken whether they will " sustain the modero' 
 twP The decision of the meeting is final. 
 
 7. Lay on the Table. 
 
 Immediate and decisive action, on any ques- 
 tion, may be deferred by a vote to lay the reso- 
 lution pending on the table. This disposes of the 
 whole matter for the present, and ordinarily is, 
 in effect, a final dismissal of it ; though any one 
 has a right, subsequently, to call it up again. 
 Sometimes, however, a resolution is laid on the 
 table for the present, or till a specified time, to 
 allow of other business necessary to be done. 
 
 8. Postponement. 
 
 An indefinite postponement is considered 
 equivalent to a final dismissal of the question. 
 But a question may be postponed for a specified 
 time or purpose, and then resumed. 
 
 9. Previous Question. 
 
 Debate may be cut short by a vote to talce the 
 previous question; which means that the pre- 
 vious, original, or principal question under dis- 
 cussion, be immediately voted on, regardless of 
 amendments and secondary questions, and with- 
 out further debate. 
 
THE BAPTIST CHURCH DIRECTOKT. Ill 
 
 a. If the motion for the previous question ba 
 carried^ then the main question must immediately 
 be taken without debate. 
 
 h. If the motion for the previous question be 
 lo8t^ the debate proceeds as though no such mo- 
 tion had been made. 
 
 10. Not Debatable. 
 
 Motions for the jprevious question^ for indefi- 
 nite postponement, to commit, to lay on the table^ 
 and to adjourn, are not debatable. But when 
 they are modified by some condition of time, 
 'place, or purpose, they become debatable, and 
 subject to the rules of other motions. A meet- 
 ing is, however, competent, by a vote, to allow 
 debate od all motions. 
 
 11. To Reconsider. 
 
 A motion to reconsider a motion previously 
 passed, must be made by one who voted/br that 
 motion when it was passed. If the meeting votes 
 to reconsider^ then the original motion is before 
 them, as at first, and may be discussed, rescinded. 
 <>r reaflirmed. 
 
 12. Be Discussed. 
 
 If when any question is introduced, a membe? 
 
112 THE BAPTIST CHUKCH DIRECTORY. 
 
 objects to its discussion, as foreign, profitless, or 
 contentious, the moderator should immediately 
 put tlie question, " Shall this question he dis' 
 cussed f"^ and if voted in the negative^ the whole 
 matter is dismissed. 
 
 13. Order of the Day. 
 
 The meeting may decide to take up some par- 
 ticular business, at a specified time. That busi- 
 ness becomes the order of the day^ for the time 
 specified, and must be taken up when the hour 
 arrives, while all pending business is postponed 
 in consequence. 
 
 14. Point of Order. 
 
 Any member who supposes that a speaker ia 
 out of order, or that the discussion is proceeding 
 improperly, may at any time rise to a point of 
 order. He must distinctly state his question or 
 objection, which the moderator will decide. 
 
 15. Privileges. 
 
 Questions relating to the rights and privileges 
 of the meeting, and of its members, are of pri- 
 mary importance, and for the time take prece- 
 dence of all other business, and supersede all 
 other motions, except that of adjourmnent. 
 
THE BAPTIST CHURCH DIRECTOK/. 113 
 
 16. Filling Blanks. 
 
 Where different numbers are suggested for 
 tilling blanks, the Jdghest nuiiiber. greatest dis" 
 tance^ and longest time^ are usually voted on 
 tirst. 
 
 17. Bule Susj)ended. 
 
 A rule of order may be susjpended by a vote 
 of the meeting, to allow of transacting business 
 which conld not otherwise be done. 
 
 18. Adjournments, 
 
 a. A simple motion to adjourn is always in 
 order, except when one is speaking, takes^prece- 
 dence of all other motions, and is not debat- 
 able. 
 
 h. A body may adjourn to a specified time. 
 But if no time is mentioned, then it is under- 
 stood to be adjourned to the time of its next 
 meeting ; or if it have no other fixed time for 
 meeting, then an adjournment without date, is 
 equivalent to a dissolution. 
 
 G. If a meeting votes to adjourn at a specified 
 hour, no vote is requisite when that hour arrives. 
 The moderator simply announces that the meet- 
 ing stands adjourned. 
 
CHAPTEE XI. 
 
 ITS MISSION. 
 
 The mission of the Christian Church is, to give 
 the knowledge of salvation to the world, and so 
 far as possible, persuade men to become recon- 
 ciled to God — to accept the Gospel, believe in 
 Christ, and be saved. In order to accomplish 
 this, the church must present itself in a suitable 
 spiritual condition, by maintaining itself in the 
 faith and discipline, in the order and ordinances 
 of the Gospel. Indeed, for this cause Christ gave 
 himself for the church, " that he might present 
 it to himself, a glorious church, not having spot, 
 or wrinkle, or any such thing ; but that it should 
 be holy and without blemish." * 
 
 To fulfill its mission, it must exert its influence, 
 as a body, on society, but especially must bring 
 the piety of its individual members in contact 
 with unconverted men. By a prudent and skill- 
 ful improvement of those opportunities which 
 Providence offers, and in a w^ise and judicious 
 
 » Eph. V. 27. 
 114 
 
THE BAPTIST CHURCH DIRECTORY. 115 
 
 Qse of tliose means which may be used for the 
 purpose, it must bring men under the influence 
 of the Gospel, that they may be saved. 
 
 Every member of the church should have a 
 part in this mission, and labor to fulfill it. There 
 is work for all, and work adapted to the condi- 
 tion, ability, and capacity of each. Old and 
 young, great and small, male and female, have 
 something to do, and can do it. The efficiency 
 and usefulness of a church, depends on each 
 member filling Ms own place, and doing his 
 own work, so as neither to be without work, nor 
 attempt to do that of another. In nothing is 
 the wisdom of the pastor and officers more appa- 
 rent than in finding w^ork for all, and giving 
 something fit and adapted for each to do. 
 
 The common and ordinary means and methods 
 of spiritual good to men deserve more regard 
 than they receive. 
 
 I. — Gospel Ministrations.* 
 
 Tlie preaching of the Gospel is the first and 
 principal instrumentality for the salvation of the 
 world. It is divinely instituted, and divinely sus- 
 tained, sanctioned, and succeeded. The sacred 
 promise is, '• My word shall not return unto m« 
 
 * See First Part, chap, vll. 
 
116 THE BAPTIST CHURCH DIRECTOKT. 
 
 void, but it shall accomplish that which I please, 
 and it shall prosper iu the thing whereto. I 
 sent it." ' 
 
 1. The preaching of the Gospel in the ordi- 
 nary ministrations, in houses of worship, as sup- 
 ported bj churches. It is a part of the mission 
 of the church to sustain the stated ministry of 
 the w^ord among them for the edification of the 
 saints, and for the conversion of sinners. 
 
 2. They should also provide preaching with 
 unusual freqioency at times when Providence 
 and the Spirit indicate special necessity for itj 
 or special and unusual disposition on the part of 
 the people to hear it, and to be benefited by it. 
 
 3. Preaching should be provided occasionally, 
 or at stated periods, for such destitute neighhor- 
 hoods and communities as may be within con- 
 venient distances of each church, and come 
 appropriately within their sphere of influence, 
 so that all the people ma}^ hear the word of 
 God and the offers of salvation. 
 
 4. Each church should, to the utmost of its 
 ability, assist in sending forth men to preach the 
 Gospel to the destitute everywhere^ beyond their 
 immediate neighborhood and sphere of influence, 
 at home aiad abroad, to the ends .^f the earth. 
 
 > Isaiah Iv. 11, 
 
THE BAPTIST CHUKUH DIRECTORY. 117 
 
 ^OTE 1. — Pastors of churches ought, as far as their strength 
 »nd time will allow, to cultivate destitute fields adjacejt to 
 them. There is scarcely a church, in city jr country, that has 
 not some such out-station near it. The^e afford some of the 
 most pleasant and profitable scenes of ministerial labor. 
 
 Note 2.—- Some churches sustain a colporter or missionary, 
 a part or the whole of the time, to labor in these destitute 
 fields. This is an admirable method of missionary labor. 
 
 Note 3. — Some churches call into requisition, and encourage 
 lay-preaching^ for such purposes. In every church almost there 
 are brethren who have more than ordinary gifts for exhorting 
 and expounding the Scriptures, and ability to conduct religious 
 meetings. But they do not consider themselves called to assume 
 pastoral responsibilities, or technically to enter the ministry. 
 It would be a great blessing to the churches and to the world 
 if such gifti! and abilities could be called into requisition for hold* 
 ing religious meetings in destitute communities, and bearing 
 the Gospel to those who are without the ordinary means of 
 grace. 
 
 II. — Sabbath Schools. 
 
 I^ext to the preacliing of tlie Gospel, may per- 
 haps be reckoned the Sabhath-school^ as an instru- 
 mentality for religious good. The influence of 
 the Sabbath -school is twofold. The direct infln- 
 ence on the pupils in moulding and forming their 
 minds and characters as they expand ; and the 
 indirect infiuence through the children on their 
 parents and households,- and on their associates. 
 The religious instruction and training of children, 
 V>oth in the household, and the church, is too lit 
 
118 THE BAPTIST CHUECH DIKECTOKT. 
 
 tie understood and appreciated. The character, 
 and inflnence for good or evil, in subsequent 
 life depends chiiefiy on the moral and religious 
 training in cliildhood. Divine wisdom has pro- 
 vided for this, and. enjoined that, " these words 
 which I command thee this day sliall be in thine 
 heart : and thou shalt teach them diligently unto 
 thy children, and shall talk of them when tliou 
 sittest in thine house, and when thou walkest in 
 the way, and when thou liest down, and when 
 thou risest up." * 
 
 1. The relation which the Sunday-scliool sus- 
 tains to the church is somewhat indeterminate, 
 and variously understood. There are tico princi- 
 pal views and opinions entertained respecting it, 
 Bomewhat different, tliougli not conflicting. 
 
 First, That the school is created by, is depend- 
 ent on, and under the absolute control of the 
 church. In this case the church appoints its offi- 
 cers and teachers, yearly perhaps, the same as they 
 would appoint a committee for any other specific 
 work — either witli or without instructions, with 
 or without power to iill vacancies, as they may 
 prefer. The church is responsible for its sup- 
 port, and under obligation to maintain a watch- 
 ful guardianship over its welfare, and the ui«i> 
 
 » Deut. Ti «. 
 
THE BAPTIST CHUECH DIRECTORY. 118 
 
 ner in which the work is performed. When the 
 period of their office expires, thej report to the 
 churcli, which reappoints them, or fills their 
 places with others. 
 
 Second^ That the school is a benevolent asso- 
 ciation, like an}' other organized for a specific 
 purpose, not created by, dependent on, nor 
 under the authority of the church. In this 
 case members from the same, or from different 
 churches, organize themselves into a society, 
 appoint their own officers, make their own laws, 
 and govern themselves. The church sympa- 
 thizes with them, allows them the use of its 
 rooms in which to meet, and aids them at its 
 discretion ; but has no direct control over it, nor 
 responsibility in it, any more than in the case of 
 any other independent society. 
 
 Note 1. — Either of these plans and relations may be entirely 
 proper, and in harmony with the genius of the Gospel, and with 
 the government and discipline of the church. Whichever 
 method is adopted should be clearly defined, and distinctly 
 understood both by the church and the school. Of course iu 
 neither case can the church exercise any direct authority or 
 discipline over any except Its own members, to whom, iu all 
 eases, its jurisdiction is confined. 
 
 Note 2. — Where the school is sustained in their house of wor- 
 Bhip, and the officers and teachers belong to the same church, 
 it seems most appropriate and desirable that it should bo 
 treated by, responsible to, and under the authority of the 
 
120 THE BAPTIST CHURCH DIRECTORY. 
 
 church directly. The pastor and members ought to see that 
 reHgious instruction is provided under their own inspection, fo« 
 their own children, and know what kind of instructors and 
 instructions they receive in this most important department ol 
 education. They should also be able to exercise control over 
 any evils, errors or difficulties which may at any time arise in 
 the school. 
 
 Note 3. — Where schools are remote from the church, the 
 members connected with different congregations, and depend- 
 ent on their own efforts and resources, the independent society 
 plan would perhaps be the better method to adopt in their 
 organization and government. 
 
 2. The number of sessions which a school 
 should hold on the Sabbath must be determined 
 by those who direct its services. In cities there 
 are often two^ in the country seldom but one. 
 It is very doubtful whether more than one ses- 
 sion, as a permanent regulation, is ever expe- 
 dient, or on the whole, profitable. 
 
 •3. The character of the government must be 
 'paternal and kind, where corporeal punishments 
 and ordinary penalties are not resorted to, but 
 the children are ruled by love. 
 
 4. Singing . ^houldi constitute a large part of 
 the exercises, being pleasant and agreeable to 
 the children, while it is instructive, elevates the 
 sentiments, and softens and subdues the ruder 
 traits and rougher passions. 
 
 6. The exercises should be greatly diversified^ 
 
THE BAPTIST CHDECH DIKECTORY. 121 
 
 not long continued in anj one direction, sinco 
 the jouDg soon weary of protracted application. 
 For this reason the superintendent, the officers 
 and teachers shoild possess great versatility of 
 talent, and be inventive of expedients for keep- 
 ing up the interest of the school. 
 
 6. Sunday-school labor is as great an advan- 
 tage to the officers and teachers as to the pupil/ 
 themselves. The effect of such labor on the 
 Intelligent practical piety of those who engage 
 In it, is most admirable, and should encourage 
 all the members of our churches to such labor. 
 
 7. The lil/raries of Sunday-schools deserve 
 very special attention. These libraries, if judi- 
 ciously selected, and properly used, constitute 
 one of the chief means of doing good by the 
 school. But the practice of admitting so largely 
 works oi fiction^ though they be religious, must 
 De condemned. The practice of having many 
 books of general liter(\ture, for general reading, 
 is of very doubtful propriety. The library 
 should be composed almost wholly, if not exclu- 
 ^vely, of sound and safe reli-gioiis books, adapted 
 in style to the minds of the young, and suitable 
 for Sabbath reading. The j:idicions s^^dectioa 
 of books for a Sunday-school library is a. more 
 difficult task than for almost ary oihei t^v"^?l<j<5 
 tioix. 
 
 6 
 
122 THE BAPTIST CIIUKCH DIRKCTOET. 
 
 8. Bible Classes are a Bimilar, not a sepa 
 rate department of religious instruction. Tbes€ 
 classes contain the older and more advanced 
 portion of the youth, together with adults, asso- 
 ciated for mutual study of the word of God. 
 The formation of adult classes of this kind 
 should be encouraged, on account of the great 
 advantages which arise ; and the young, when 
 they suppose they have outgrown ordinary 
 school classes, should if possible be retained in 
 advanced Bible classes. 
 
 Note 4. — The practice of committing large portions of Scrip- 
 ture to memory is of doubtful advantage. It taxes the memory 
 more than it benefits the heart. And frequently the nervous 
 system is overtasked, and the health seriously impaired by the 
 efforts of ambitious children in this direction. A better plan 
 is to commit a limited number of verses, and see who will give 
 the most correct account of their meaning. 
 
 KoTE 0. — The propriety of giving premiums is seriously 
 doubted by many. If done at all, they should be awarded for 
 the best conduct, and the best endeavors to learn, rather than 
 for the greatest actual proficiency ; that is, according to real 
 merit as far as possible, rather than apparent standing. 
 
 Note 6. — Teachers should not be satisfied with the mere 
 routine of the question book. But coming with a prayerful 
 heart, seek to lead the pupils into the knowledge of their coii- 
 dition as sinners, and the love and grace of Christ as a Saviour, 
 
 Note 7. — Parents and members of the church not ecgaged ic 
 the school should often visit it, to simulate the pupils, and 
 cheer the teachers. 
 
 Note 8. — The Fastoi' should frequently, also, visit the school 
 
THE BAPTIST CHURCH DIRECTORY. 12S 
 
 *> show his interest in it, and keep a prudent watch-care over it 
 It gives him great influence with the young to do so, 
 
 III. — Religious Yisitation. 
 
 Another means for accomplishing the church's 
 mission, is that of systematical!}^ visiting, for reli- 
 gious purposes, all the families within a given dis- 
 trict or circuit. It is presumed that pastors and 
 ministers generally, will visit families for the 
 purpose of affording them religious counsel, 
 instruction and prayer. But few, however, con- 
 sider the duty or appreciate the advantages 
 arising from the performance of this work by 
 private Christians. This ministry of Christian 
 faith and love cannot well be over-valued, since 
 " pure religion and nndefiled before God and the 
 Father is this, to visit the fatherless and widows 
 in their affliction, and to keep himself unspotted 
 from the world." * 
 
 1. Every church should undertake to secure 
 the religious visitations of all families, without 
 distinction, that are situated within certain pre- 
 scribed limits. Let the whole field be divided 
 into districts, and a certain number of families 
 apportioned to each member, male and female^ 
 who can be induced to undertake the work. Lei 
 
 > James i. ST. 
 
124 THE BAPTIST CHUPwCH DIllECTORY. 
 
 these Tisitors report from time to time in tli« 
 Bocial meetings of the church the incidents they 
 witness, and at tlie end of the year, make a 
 full report of all the work done, with the re 
 aiilts. Such reports will be deeply interesting. 
 
 2. Or, if the church, as a body, will not enter 
 upon the work, let a few of the members agree 
 among themselves to do so, and accomplish what 
 they can. And should there be none to agree, let 
 any single one who feels the importance of it, 
 enter upon it alone and, as occasion offers, spread 
 the results before the church. Such an example 
 will stimulate others. The work will prove of 
 immense value to those who do it, as well as to 
 those for whom it is done. 
 
 Note 1. — These visits sbould be emphatically religious^ and 
 tot merely social. All present should be inquired of whethef 
 they are Christians, and if they are desirous of, or attempting to 
 become such. With such exhortations, instructions, and encour- 
 agements, as may be appropriate. 
 
 Note 2. — Where practicable, reading the Scriphires and 
 prayer should accompany the visits. It may not always be 
 possible, or at least consistent. 
 
 Note 3. — The distribution of tracts, or other rehgious read- 
 ing, is of great advantage. A tract or book is left during one 
 visit, to be replaced by another at the next. This system c£ 
 religious visiting and distributing Bibles, and good books, Is 
 Bubstantially the work which Tract Missionaries, Colportem 
 and Bible Readers do with so much success. 
 
 Note 4. — The sick, poor, afflicied, and distressed shoold be 
 
THE BArTIST CHURCH DIKECTORT. 125 
 
 tsu; Special objects of such visits, since they most need theif 
 advantages, and are in a condition most likely to receive bene- 
 fit from them. 
 
 XoTE 5. — Cases of sickness, poverty, and want should be re- 
 ported to the churchy which ought promptly, according to its 
 ability, to furnish temporal aid and relief, thus conferring bless- 
 ings on both the bodies and the souls of men. 
 
 Note 6. — These visits should aim to secure the habitual 
 attendance of all persons on religious worsldp, in some place, 
 wherever they may prefer. 
 
 Note 7. — Another prominent object to be accomplished is to 
 gficure the attendavce of children at Sunday-school. Any who 
 can secure these objects may think themselves richly rewardeo 
 and blessed in doing good, though nothing ebe should bt 
 accomplished. 
 
 Note 8. — Such religious visits are most profitable if mad& 
 statedly, once a month usually. In cases of sickness, destitu* 
 tion, or of religious seriousness, or where any special good pro- 
 mises to be secured, more frequent visits may be needed, lest 
 some advantage or opportunity may be lost through neglect. 
 
 lY. — Christian Literature. 
 
 One of the most practicable and effective 
 methods of bringing religious truth in contact 
 with human minds, is in disseminating a sound 
 and salutary Christian literature in society. 
 Both for the edification of disciples, and to 
 awaken the attention of the unconverted, reli- 
 gious reading is of very great importance. Every 
 good book or periodical put into circulation ia 
 both a public and a personal blessing. 
 
126 THE BAPTIST CHURCH DIREUIOET. 
 
 1. Every family should liave a few carefully- 
 chosen tooJcs of instructive and devotional reli- 
 gions reading. They are easily obtained, and at 
 small cost. Many are not needed. A few read 
 over and over again, until they thoroughly 
 imbue the mind with their spirit, are better 
 than many carelessly read, or not read at all. 
 "While so many families have masses of romances, 
 novels, light and injurious reading, let every 
 Christian household be furnished with a Christ- 
 ian literature. 
 
 2. Church Libraries^ for the adult members 
 of the church and congregation, are an excellent 
 means of religious instruction, as Sunday-school 
 libraries are for the young. The use of such 
 books can be entirely free to the congregation, 
 or used at a trifling fee, which may serve to 
 replenish and increase the list. 
 
 3. Beligious Periodicals are, if possible, still 
 more important than books, not indeed in their 
 intrinsic worth, but because they are so much 
 more easily obtained, and so much more likely 
 to be read. The expense of a religious news- 
 paper, or magazine, is so small that the poorest 
 can have one, if they desire to do so, and they 
 are received by subscribers almost without trou- 
 ble. While their value in a family is exceeding 
 Ejreat, particularly to the younger members, it 
 
THE BAPTIST CHURCH DIRECTORY 127 
 
 IS a matter of surprise that so few religions 
 families take and read a religious periodical. 
 
 Note 1. — An easy and effective means of scattering religioua 
 truth in a coramxinity is to lend good books and periodicals 
 from house to house. Few persons would neglect to read what 
 was kindly loaned them, though they might not care to pur- 
 chase, nor even read it, if it were their own. 
 
 Note 2. — If churches, or individual members who are able, 
 would annually pay for several copies of religious periodicals to 
 be given away, or sent regularly to persons and families not 
 able themselves to pay for them, they would be doing a good 
 work, and one worthy of Christian benevolence. 
 
 Note 3. — Every church member ought to feel under obli- 
 gation so far as practicable to sustain, and give a wide cir- 
 culation to denominational periodicals. These are maintained 
 as the advocates of religious truth in general, but especially 
 of those distinctive truths which are denominationally cher- 
 ished and held as vitally important, and which are in this 
 way more effectually defended and propagated than in any 
 other. 
 
 Note 4. — The circulation of religious books and periodicals 
 through the families of a neighborhood, as an instrumentality 
 for doing good, is so simple and easily performed, that every 
 Christian, even the weakest and feeblest, can take a part ii 
 •och a mission, and greatly benefit others by the meanft 
 
CHA^PTER XII. 
 
 ITS CUSTOMS. 
 
 There are various customs held by the cliurcliei 
 
 arising from the circumstances in which they are 
 placed, and the discharge of general Christian 
 duties. These customs are- not matters oi faith^ 
 nor enjoined by any scriptural authority, but 
 merely the result of convenience, or expediency. 
 In each such case it is needful to know, that 
 the custom is not contrary to Gospel precept 
 and example, and that it conforms, in spirit at 
 least, as nearly as possible to such precept and 
 example. 
 
 L- -Councils.* 
 
 It often happens that churches having very 
 difficult, or very important business to do, desire 
 the advice and counsel of others. For this pur- 
 pose, councils are often called. This may occur 
 in cases of ordaining pastors, organizing new 
 churches, and especially in the settlement of dif- 
 
 * See Second Part, chap, viii., 7.~First Part, thap. vil. 4, 6. 
 
THE BAPTIST CHUKCH DIRECTORY. 120 
 
 ficulties, wliicli, on account of excited feeling or 
 different opinions, may not easily be adjusted. 
 Such is a very prudent and desirable course to 
 be pursued ; and yet, so far as practicable, 
 churches should do their own work, in their own 
 way, without the aid of councils, since it must 
 be confessed that in ages past they have been 
 the cause of great misfortunes to Christianity, 
 corrupting its doctrines, perverting its practices, 
 and destroying the independence of the churches. 
 
 The parties desiring a council, send letters to 
 such churches as they wish to have represented, 
 requesting them to send delegates — usually, the 
 'pastor and two hrethren — to meet at a given time 
 and place for a speciiied purpose. And these 
 various delegates, when so convened, are an 
 independent body, appoint their own officers, 
 and can act, or refuse to act, as seems to them 
 best ; can give such advice as appears desirable 
 in the case, and pursue their own course in the 
 investigation of the matters before them. 
 
 In some parts of the country, particularly in 
 the Southern States, it is customary, instead of a 
 council, to call together the presbytery, that is, 
 the ministers, only, in cases of ordinations, recog- 
 nitions, and the like. 
 
 Note ] -It should always be remembered that councils hart 
 
 6* 
 
130 THE BAPTIST CHURCH DIRECTORY. 
 
 no ecclesiastical authority} They can only advise. Tbey diflFef 
 (rora committees of reference, in being appointed by the 
 churches, while committees are privately solicited, are without 
 appointment, and act in their personal capacity only. 
 
 Note 2. — A council called by one party in dispute, without the 
 consent or concurrence of the other, is termed an ex-parte coun- 
 cil ; if called by both parties, mutually, or in concert, it is 
 termed a mutual council. 
 
 Note 3. — Parties calling a council usually appoint a committee 
 to present the case to the council when convened, and to act 
 and answer for them. But such committee is no n^vt of the 
 council, and cannot act with it. 
 
 Note 4. — Parties calling a council should refer the difficulties 
 entirely to them, beheving that the wisdom aud piety of those 
 whom they have called will secure a careful investigation, a«d a 
 just decision of the case. 
 
 Note 5. — Though a council cannot compel parties to abid*; by 
 their decision, yet they can refuse to act in the matter, unless 
 the parties agree so to do. 
 
 Note 6. — It is desirable where difficulties'need to be referred 
 to a council, that all parties should mutually agree to refer, o,nd 
 unite in a call. But it is easy to see that parties might, often 
 from the very conviction that they were in the wrong, refuse t<j 
 do this. Such a refusal would make an ex-parte council neces- 
 sary. Otherwise, the innocent would be compelled to bear a 
 perpetual wrong. 
 
 Note 7. — Though no church is obliged to send delegates to 
 Bit in any council, yet a call from any respectable source should 
 be courteously treated, and, if practicable, responded to, in the 
 hope of doing good, allaying dissension, tnd promoting the 
 peace and prosperity of Zion. 
 
 Note 8. — Councils should not be compose d of partisans, not 
 those who evidently favor one side rather tuan the other. Bui 
 
 * Se« First Part, chap. vii. 4, 5. 
 
THE BAPTIST CHURCH DIRECTOEY. 131 
 
 persons should be called whose wisdom and piety, whose known 
 rectitude and impartiality would be likely to secure just results, 
 and give the churches and the community confidence in their 
 decisions. 
 
 Note 9. — In the investigation and judgment of any case 
 referred to them, a council should be careful to have all facta 
 and evidences possible to be obtained, on both sides the ques- 
 tion, and touching all matters in dispute, so as to render a just 
 and impartial decision. 
 
 Note 10. — Parties calling a council should cheerfully receive 
 its advvce, and implicitly abide by its decision, unless such a 
 course would, in their opinion, require them to violate their 
 consciences, or go contrary to the word of God. 
 
 II. — Associations. 
 
 A State Convention is composed of the pastors 
 and delegates from the churches, in a single 
 State, meeting once a year, at such time and 
 place as they shall agree upon. 
 
 An Association is composed of the churches 
 represented by the pastors and delegates ap- 
 pointed annually within a given district, usually 
 smaller than a State, and of convenient access, 
 meeting also once a year, as they may decide. 
 
 A Ministers'^ Meeting consists of the ministera 
 located within a given and convenient district — 
 meeting statedly, usually monthly, for mutual 
 counsel and improvement, and to consider the 
 welfare of the churches. 
 
 All such AssoGiatiom\ Conventions^ Minister^ 
 
132 THE BAPTIST CHURCH DIRECTORY. 
 
 Meetings and tlie like, are entirely voluntary. 
 No church or individual is obliged to unite with 
 tiiem ; and if so united, can leave them when 
 thoy wish. But while they remain connected 
 with them, they must submit to be governed by 
 their regulations. Such Associations are for fra- 
 ternal intercourse, mutual counsel, and indi- 
 vidual improvement, and to further the general 
 interests of feligion within their bounds. They 
 have no ecclesiastical authority. Their meetings 
 Bhould devote the largest possible amount of 
 time to devotion^ and but little to business and 
 debate. 
 
 III. — Special Services. 
 
 The services attending the dedication of meet- 
 ing-houses, ordination and recognition of pas- 
 tors and of newly-organized churches, and others 
 of like character, though prescribed by no scrip- 
 tural authority, are nevertheless, as conventional 
 usages, appropriate and profitable. Their order 
 is arranged at the discretion of those who have 
 charge of them. 
 
 lY. — Societies. 
 
 All societies for Missions^ Bible and Tract di^ 
 trihutioUj and other purposes of Christian bene- 
 volence, are like Associations, voluntary ; are of 
 
THE BAPTIST CHURCH DIRECTORY. 133 
 
 huiiMin, not of divine appointment ; have no con 
 trol over churches ; and are not immediate]}' 
 controlled bj them. Their design is to concen* 
 ti-ate and give greater efficacy to the efforts of 
 associated piety and benevolence, in the exten- 
 Bion of Christianity. 
 
 Such societies should be as few in number, as 
 simple in construction, and as immediately un- 
 der the influence and direction of the churches 
 as possible. 
 
 Note 1. — It may well be doubted whether the existence of 
 missionary and other benevolent societies, within a churchy act« 
 iug in concert with larger external societies, is desirable, or to 
 be encouraged. For though great good may at times be ac- 
 comphshed by these societies, and their aim be always good, 
 yet there is great reason to fear, their tendency may be to di- 
 vert attention from the churchy as the divinely appointed 
 organization, for doing this very work. They may also tend 
 to relieve the church from a sense of its legitimate obligations 
 by throwing the responsibility of benevolent action upon supple- 
 mentary societies. And still more, they place the management 
 and direction of such affairs in the hands of the society officers 
 rather than in the hands of the church and of its oflScers. 
 
 Note 2. — It is a question of much interest, how far a Chris- 
 tian shall identify himself with those societies whose object is, 
 the suppression of prevailing moral evils. It is certain thaA 
 every Christian should encourage, and so far as he can consist* 
 ently, aid every good enterprise. But it is equally certain, 
 that no church member should form any connection with other 
 Bocieties or associations that will in the least interfere with the 
 most faithful and perfect performant3e of all his duties in the 
 
134 THE BATTIST CHURCH DIEECTOKY. 
 
 church. The church is a society divinely instituted, for thf 
 accomplishment of all the objects which a pvous charity may 
 seek; and is as simple in its structure, and as eflBcieut in its ac* • 
 tion as any other can possibly be ; and its claims are first. 
 
 XoTE 3. — Yet it is but just to say that many moral and refer* 
 matory societies have accomplished a vast amount of good in the 
 fields of human want, which without them would never have been 
 accomplished. It must also be conceded that sometimes associa- 
 tions of Christian men may reach evils, suppress vices, and con- 
 tribute to human welfare, where it would be very difiicult if not 
 impossible for the same individuals acting through the church, 
 directly to accomplish the same objects. But still it must be 
 urged, let not the greater good which the church is constantly 
 performing on a broader scale, be hindered by any want of 
 faithfulness or defect in personal duties on the part of its mem- 
 bers by any such external benevolence. 
 
 Note 4. — A.s to the propriety of church members connecting 
 themselves with secret societies, it may be said, that whether 
 these societies are good or bad in themselves, all the advanta-. 
 ges they offer may be obtained in other less objectionable 
 <vays ; and since connection with them will be a grief to many, 
 and is at best of very questionable propriety, the safer course 
 by far, is to avoid ttem altogether. 
 
CHAPTEE Xm. 
 
 ITS DUTIES. 
 
 The cliurch has duties peculiar to its organize i 
 condition, and which are entirely distinct and 
 separate from those which attach personally to 
 the individuals who compose it ; duties which 
 each member is to recognize and perform, be- 
 cause he is a member. 
 
 1. Duties to itself » 
 
 The church must care for and keep itself, as 
 the ** body of Christ," and " pillar of the truth," 
 in a condition which shall answer its holy design. 
 
 It must preserve its character pure and un- 
 spotted, putting away from it all iniquity and 
 sin. It must preserve such order, and exercise 
 such a discreet and faithful course of discipline, 
 as'shall maintain vigor, activity, and efficiency in 
 the body. It must shun all alliances with wick- 
 edness, and let its unequivocal testimony be 
 always boldly and distinctly given on the side of 
 
136 rSE BAPTIST CHURCH DIKECTORY. 
 
 righteousness and truth, and against all wrong 
 and evil. 
 
 2. Duties to its Memhers. 
 
 The church should have a kind and constant 
 regard for the welfare of each of its members, 
 hovrever weak or low, considering them all aa 
 the members of one body, and seeking the best 
 good of each, without partiality or distinction. 
 It should throw around all, those safeguards 
 to piety which may prevent their wandering ; 
 and when they wander, in the spirit of meek- 
 ness, restore them. It should comfort the trou- 
 bled, instruct the ignorant, strengthen the feeble, 
 and encourage the fainting. 
 
 It should maintain, for their edification, the 
 faithful ministration of the Gospel and its ordi- 
 nances, that they may be built up, and esta- 
 blished in the truth. 
 
 It should console the aifiicted, minister to the 
 Bick, and supply temjwral^ as well as spiritual 
 aid, to the poor and needy. It is a reproach to 
 'the church, when its poor members are com- 
 pelled to receive supplies for the necessities of life 
 from the charities of the world, ministered by 
 stranger hands, or else pine in w^ant, while theii 
 brethren have enough and to spare. 
 
THE BAPTIST CHUKCH DIRECTORY. 13 T 
 
 3. Duties to the Ministry. 
 
 So far as may be in its power, the church 
 should labor to supply a gospel ministry for the 
 destitute everywhere. But especially is it the 
 duty of each church, to maintain that ministry 
 in its own midst, by securing the labors of a 
 pious, faithful, and competent man, as its pastor. 
 
 It is their duty to give that pastor their gene- 
 rous sympathy and confidence ; to be respect- 
 fully affectionate, in all their intercourse wdth him 
 most sedulously and sacredly to guard his repu- 
 tation and influence. They should also give him 
 a liberal and generous pecuniary support, which 
 shall place him not only above absolute want, 
 but also above the perpetual vexations and dis- 
 couragements of anxiety and care concerning 
 temporal things. 
 
 They should constantly sustain him by their 
 prayers and holy living, sanctioning and second- 
 ing the Gospel he preaches ; profiting themselves 
 by his ministry, and commending its excellence 
 to all men. 
 
 4. ■ Duties to the Cause of Christ, 
 
 The church, while it labors according to its 
 ability in its own sphere, for these objects, should 
 also give its countenance and encouragement; its 
 
13S THE BAPTIST CHURCH DIKKCTOKT. 
 
 sympathies and prayers, to every true Christia»j 
 disciple, and Christian church, of whatever de- 
 nomination, in their efforts for the universal 
 spread of the Redeemer's kingdom. 
 
 It should encourage and aid the work of mis- 
 sions, Bible distribution, Sabbath-schools, and 
 the like, to the extent of its ability. It should 
 also give its influence in favor of all consistent 
 attempts to suppress evil of every kind, and in 
 every possible way show itself the friend and pa- 
 tron of all virtue — the enemy and opposer of all 
 sin. 
 
 5. Duties to the World. 
 
 The church owes many and important duties 
 to the impenitent world. It is for the benefit of 
 unregenerate men it is maintained, as the salt of 
 the earth. 
 
 It should carefully and constantly furnish such 
 opportunities and methods of religious instruc- 
 tion for children and the young, as shall, by the 
 blessing of God, fortify them against the tempta- 
 tions of error and sin, imbue their minds with 
 religious sentiments, and secure their salvation. 
 
 It should seek by the force of its godly examples 
 and the influence of its pious spirit, to pervade 
 and sanctify all departments of society. Civil 
 
THE BAPTIST CHURCH DIRECTORY. 139 
 
 laws and social institutions should feel tlie power 
 of its salutary energy, and the best welfare of 
 humanity be secured. 
 
 It should also, and especially, labor to give 
 the Gospel to every creature, that whosoever bo- 
 lieveth may be sd/<3d. 
 
CHAPTER XIT. 
 
 ITS PRIVILEGES. 
 
 Tuj5 e^jdrcb, as the body of Christ, the lighl 
 of the world, and the home of the redeemed on 
 earth, affords peculiar privileges to all who enjoy 
 its friendship or share its communion. Every 
 Christian should live within the church, receiv- 
 ing its blessings and laboring for its welfare. 
 
 1. Its Worship. 
 
 True, its worship may be enjoyed by those 
 who are not its members, but not to the same 
 extent — not with that entire freedom, pleasure, 
 and spiritual profit. How great a privilege this 
 is those well know who have enjoyed it, and 
 Btill ardently desire, but are deprived of it. 
 
 And of all the associations of men, the Christ- 
 ian Church alone furnishes thus the blessing of a 
 pure and true spiritual worship for the people 
 of God. 
 
 140 
 
THE BAPTIST CHURCH DIRECTOPwY. 141 
 
 2. Its Ordinances. 
 
 For believers to be allowed the administra- 
 tion of Gospel ordinances — to be baptized into 
 the Redeemer's name, and the likeness of his 
 death— to take the sacred symbols of his dying 
 love ; these are privileges most sacred and impor- 
 tant. They distinctly reveal the grace of God 
 to sinners, and bring the penitent soul into closer 
 communion with Christ. 
 
 3. Its Fellowship. 
 
 To enjoy association with the godly, share 
 m their counsels and their friendship — having 
 fellowship in their joys and sorrows, their sym- 
 pathies and their prayers alike — encouraging 
 each other's hearts, and confirming each other's 
 faith, while as fellowpilgrims they travel a toil- 
 some path. These are blessings which the pure 
 in heart w411 always prize, though the vicious 
 and the worldly may neglect or despise them. 
 
 4. Its Watch- 
 
 care. 
 
 Thus, also, is the favor great, that each can 
 enjoy the watch-care of pious sympathy and 
 of brotherly love from all the others. This 
 kind care points out dangers to be avoided, and 
 mercies to be obtained. It kindly takes by 
 
142 THE BAPTIST CIIITRCH DIRECTORY. 
 
 the hand, and gently leads, along life's rongh 
 places, the weak and the fainting ; and in the 
 Bpirit of the good shepherd, seeks out and 
 restores the straying ones of the flock. 
 
 5. Its Instruction. 
 
 The church is the school in which the disci- 
 ple is instructed and trained, from his spiritual 
 infancy to his maturity and meetness, for the 
 inheritance above. Chiefly by the ministration 
 of the Gospel, but also by all the services and 
 duties in which he engages — by all the discipline 
 to which he is subjected — by all he sufi'ers and 
 all he enjoys — by all his own experiences of 
 godliness, and by all his intercourse with others. 
 
 These, sanctified and succeeded by the Holy 
 Spirit, are gradually but constantly educating 
 the disciple for more enlarged spheres of useful- 
 ness on earth, and for that higher state of service 
 and of bliss for which he is preparing. They 
 are constantly acting to dissipate his ignorance 
 and his errors, and nourish his divine life, until 
 he shall attain its full measure, and be complete 
 in Christ. 
 
 Great are the privileges, rich the blessings, 
 which Christ gives his people in and through Ma 
 church. 
 
CHAPTER XV. 
 
 ITS PIETY. 
 
 The personal godliness of its individual mxsm 
 bers constitutes the piety of the ChristiaH 
 Church. Their practical conformity to the Gos- 
 pel adorns the doctrines of the Saviour in all 
 things. The cultivation and practice of that 
 piety demands the serious and constant regard of 
 every Christian. 
 
 1. Prayer? 
 
 Frayer is one of the most important of duties^ 
 one of the most important oi privileges. It is the 
 Christian's " vital breath," his " native air." 
 
 {a.) Secret Prayer. — Xo one can long main- 
 tain the life of godliness, in his own soul, or 
 honor his profession of love to Christ, or usefully 
 perform the duties of a Christian, who is not in 
 the daily habit of secret prayer. Eveiy day 
 uliould he retire to his closet, and {yqq^ from all 
 
 » Bee Part First, cl.ap& v., il. 
 
 14i 
 
Ii4: THE BAPTIST CHURCH DIEECTOEY. 
 
 outward and worldly interruption, lold com 
 in union with God. 
 
 On rising in the morning, and retirirg at 
 night, are specially appropriate, as occasions for 
 prayer. Yet, besides this, it should be enjoyed 
 as often as practicable. Indeed, a spirit of cease- 
 less prayer should be cherished, and the heart 
 often be lifted heavenward in holy communion. 
 Almost every case of backslidiug begins in a 
 neglect of secret prayer. 
 
 {h.) Family Prayer. — Every Christian parent 
 should see that daily prayer be offered in the 
 family. Ko day should pass, under the ordinary 
 circumstances of life, but that the divine good- 
 ness be acknowledged at the household altar, 
 Keading some portion of the Scriptures should 
 accompany these family devotions ; and singing 
 also, where that is practicable. The whole ser- 
 vice should be very short, lest it weary and bo 
 irksome, rather than pleasant. At such occa- 
 sions, every member of the family should be 
 present — especially should the children and do- 
 mestics come under the sacred influence. 
 
 (c.) Social Prayer. — Every Christian should 
 consider it a duty and a delight, to assist in sus- 
 taining those services of social worship, fol 
 prayer and exhortation, w^hich the members oi 
 the church observe. It is a great help to piety, 
 
THE BAPTIST CHURCH DIRECTORY. 146 
 
 and indeed it is difficult fcr a chiircli to preserve 
 its spirituality and efficiency without it. 
 
 {d.) Special Prayer. — Every Christian should, 
 also, make it a point to offer special prayer iot 
 the church, its pastor, the success and universal 
 spread of the Gospel, the conversion of particu- 
 lar persons ; in short, for all those objects whicli 
 he is particularly desirous the grace of God 
 shall accomplish. 
 
 2. Reading the Scriptures, 
 
 The Scriptures are able to make us wise unto 
 salvation. By these alone is the knowledge of 
 Christ Jesus our Lord. Therein is disclosed the 
 character both of God and man; and the way 
 of life is revealed to human wretchedness, in the 
 word of God. "Search the Scriptures." 
 
 Their precepts enlighten the mind, their spirit 
 sanctifies the heart ; more to be desired are they 
 than gold. An ignorant Christian is without 
 excuse, with the Bible, the treasury of divine 
 wisdom, in his hands. 
 
 While one should read the Scriptures with 
 prayer, he should ^raz/ while reading the Scrip- 
 tures, for the Holy Spirit to guide him to a 
 correct and profitable understanding of them. 
 Some single portion, treasured in the mind and 
 made the theme of prayerful meditation, will 
 
14:6 THE BAPTIST CHUKCH DIKEv'5T0ET. 
 
 prove of the greatest possible advantage to the 
 Christian. 
 
 3. The Communion} 
 
 A punctual and praj^erful attendance on, and 
 enjoyment of, the ordinance of the Lord's Sup- 
 per, is far too little thought of, and too lightly 
 esteemed, as an indication of personal piety, and 
 also as a means of religious prosperity and 
 growth in grace. 
 
 It is surprising that so many Christians can 
 neglect that sacred symbolic rite. How can the 
 disciple, who trusts in atoning blood for salva- 
 tion, neglect the table where are spread the 
 emblems of a Saviour's dying love? Shall we 
 forget his example, and disregard what he bade 
 his disciples to remember and do ? 
 
 Some absent themselves from the communion 
 from mere indifference, some because they arf^ 
 grieved with their brethren, and some because 
 they do not think themselves worthy to be there. 
 All these views are false, most unjust and un- 
 generous to Christ, and most injurious to them- 
 selves and to the church. The example is nn- 
 happy on others, and especially on the young 
 members. No one ever found that a neglect of 
 
 « See Part First., cbap. \\i. %. 
 
THE EAPTIST CHURCH DIRECTORY. 147 
 
 the Lord's Supper has cured a cold heart, or 
 reclaimed a backslidden life, or removed any 
 grievance or difficulty from among brethren. 
 
 The humble, prayerful, and spiritually minded 
 Christian, will esteem it one of his richest privi- 
 leges, that he can come to the table of his divine 
 Lord, and there remember and celebrate the 
 love that saved him. It cheers his heart, it 
 brightens his hope, and strengthens his faith ; 
 nor will he ever be absent from so sacred a place, 
 when he can be there. 
 
 4. ls>-oi herVy Love. 
 
 The spirit and practice of Christian harmony 
 and U7iion, by which ihe disciples of Christ live 
 together in the bonds oi peace, loved and loving 
 one another, bearing with each other's faults, 
 and still being kind ; this is one of the chief 
 excellences of the Christian spirit and character. 
 
 This also constitutes one of the strongest argu- 
 ments in favor of religion that can be urged on 
 the impenitent and unbelieving. Hatred and 
 variance, contention and strife, are not the spirit 
 of Christ, and should have no p]ace in the hearty 
 or intercourse of his people. 
 
 5. Benevolence. 
 A generous benevolence the Gospel inculcatea 
 
tl8 THE BAPTIST CHURCH DIRECTORY. 
 
 It was the spirit of Christ, and is the spirit of all 
 his sincere followers. " Freely ye have received, 
 freely give," not only the blessings of grace, but 
 equally every blessing needed ; all of which 
 alike, are the gifts of our Heavenly Father'u 
 goodness. 
 
 To feed the hungry, clothe the naked, visit 
 the sick, supply the wants of the destitute, is an 
 honor to the Christian name. And to do this, 
 not only to those who are of the household of 
 faith, but even to the unthankful and the unkind, 
 in imitation of the divine beneficence. It is a 
 reproach to the Christian profession when its 
 disciples shut up their bowels of compassion 
 against the poor. 
 
 6. Integrity. 
 
 It might seem unnecessary to speak of the 
 practice of integrity as a Christian virtue ; yet, 
 it should be constantly cultivated and observed. 
 
 The Christian should be a man of jperfed 
 honesty with both God and men ; upright, just, 
 and truthful in all his dealings, having a sacred 
 regard for his word ; pure in all his conduct, 
 generous and honorable in all his dealings, and 
 without reproach or blame before the world. 
 
THE BAPTIST CHURCH DIRECTORY. 149 
 
 7. Spirituality. 
 
 The Christian should cherish that spirituality 
 of mind which is the life of religion, and the 
 opposite of worldly raindedness, selfishness, sen- 
 suality, and lust. To have the " conversation in 
 heaven," and the affections set on things divine, 
 this is the nature and delight of one who is born 
 from above, and has a new heart and a right 
 Bpirit renewed within him. 
 
 8. Consistency. 
 
 In nothing is Christian consistency more appa- 
 rent and marked than in setting an example 
 which will be safe for others to follow. 
 
 Let him shun every appearance of evil, by 
 avoiding those habits, indulgences, and recrea- 
 tions which are of eml tendency^ and would be 
 dangerous, at least for others, to practice, lest 
 some, unhappily following his footsteps, should 
 fall and perish. The devout Christian will deny 
 himself even lawful pleasures and pursuits, if 
 there is danger that others may take occasion 
 thereby to commit sin. 
 
 9. Forgiveness, 
 
 The spirit of forgiveness should be earnestly 
 cherished as a vital element of piety. The 
 
150 THE BAPTIST CHUKCH DIRECTORY. 
 
 Christian should forgive the injuries and hostili. 
 ties of the envious and the malicious ; much 
 more, the fancied or real wrongs of friends, even 
 as he has been or hopes to be forgiven. 
 
 He should do good to them that hate him, and 
 pray for those who despitefullj use him. So 
 Christ did ; and so his disciples can best subdue 
 their enemies and imitate their Redeemer. 
 Much more should the offences which some- 
 times arise among brethren be freely and 
 cheerfully forgiven. 
 
 10. Self- Examination, 
 
 But few Christian duties are more important, 
 and perhaps few are more neglected than that of 
 self-exainination. It should be habitually and 
 frequently performed, not so much because it is 
 pleasant as because it is profitable. T^-ecause it 
 reveals to the disciple his faults and his .'nfirmi- 
 ties ; shows both bow weak and how unworthy 
 lie is, and thus enables him to guard against 
 future temptations, and, most of all, drives him 
 to the Mercy Seat, where alone his strength ia 
 to be found. 
 
 Without ihis exercise frequently resorted to, 
 which indeed may be as painful as it is useful, 
 the Christian can know but little of himself, and 
 Mttle of that grace which sustains him. But with 
 
THE BAPTIST CHURCH DIRECTORY. 151 
 
 (t, every Christian virtue is clierished ; lie be- 
 comes humbly confident, and meekly bold, in 
 the fight of faith, and adorns the doctrines of 
 godliness and the profession he has made. 
 
 11. Religious Fasting, 
 
 There are different opinions entertained by 
 ilie wise and the good, respecting religious fasir 
 in^ as a means of sanctification and growth in 
 grace. It cannot, however, be doubted that the 
 Scriptures give abundant countenance to the 
 custom, and that many of the most conspicuous 
 examples of personal piety mentioned there, 
 either habitually or occasionally practised it — 
 not to forget the example of our divine Eedeemer 
 himself. 
 
 In times of great trial or temptation, or at 
 ordinary times, to gain higher degrees of reli- 
 gious joy, and greater spirituality of mind, or to 
 (Secure greater spiritual blessings for others, 
 many of the godly in all ages have been accus- 
 tomed to retire as much as possible from the 
 world, denying themselves ordinary food and the 
 usual enjoyments and pleasures of life, and find 
 the blessings they sought in devout humiliation, 
 and protracted and earnest communion with 
 God. 
 
CHAPTER XVI. 
 
 ITS DOCTRIJSrES. 
 
 All evangelical Christian cliiirclies profess to 
 take the Holy Soriptures as their only and suf- 
 ficient guide in matters of faith and doctrine. 
 To believe what the Bible teaches in this respect 
 — nothing more, nothing less — is to believe right 
 — nothing more and nothing less. 
 
 It is contrary to the enlightened conscience 
 and judgment of every Christian, for any church 
 or individual to construct a religious creed, sepa- 
 rate from and independent of the Bible, and re- 
 quire each member of a church to assent and 
 subscribe to that, even though such a creed be 
 professedly founded on, and in many things in 
 accordance with, the Scriptures. If one believes 
 what the Bible teaches, and as the Bible teaches, 
 he believes enough. 
 
 But since different persons understand and 
 interpret the Bible differently, and draw con- 
 tradictory doctrines from the same Scriptures, 
 it is perhaps desirable that each church and 
 
 168 
 
THE BAPTIST CnCRCH DIRECTORY. 153 
 
 each individual should have carefully drawn 
 out and written down, in concise and expressive 
 language, what they understand the Scriptures 
 to teach. These are sometimes called " cori' 
 fessions of faiths They are the understood 
 teachings of the Bible, expressed perhaps in 
 other words for convenience, and are important 
 as a standard of reference and information, 
 briefly expressing and explaining what are be- 
 lieved to be the fundamental doctrines taught in 
 the Scriptures, and are also a convenient method 
 of ascertaining: whether the faith of others a^creea 
 with, or is contrary to, their own. 
 
 The most of churches have a Confession of 
 Faith printed and distributed among the mem- 
 bers. These are not verbally the same in all 
 churches, but substantially alike as to the doc- 
 trines they express. The following form, usually 
 called the " New Hampshire Confession of 
 Faith," is now extensively adopted by the 
 churches North and East, while the " Philadel- 
 phia Confession of Faith," is very generally in 
 use at the South. The latter is substantially the 
 "London Confession of Faith," first published 
 in the year 1689. It is much more full than 
 the one given, ~be low, occupying too much space 
 for insei'tion in this work, and is higher in its 
 tone as to the doctrines of grace. They do not 
 
154 TliE BAPTIST CHURCH DIEECTOEY. 
 
 [n any sense, liowever, contradict each oilier. 
 Besides these, there are many others, adopted 
 by single churches, or Associations, but with no 
 very essential doctrinal differences. 
 
 These do, of course, set forth but a small part of 
 what the Scriptures teach,, and are simply de* 
 signed to present a few of the leading and most 
 prominent doctrines. 
 
 I. — ^The Sceiptuees. 
 
 We believe that the Holy Bible was written 
 by men divinely inspired, and is a perfect trea- 
 sure of heavenly instruction ; * that it has God 
 for its author, salvation for its end,'' and truth 
 without any mixture of error for its matter ; ' 
 that it reveals the principles by which God will 
 judge us ; * and therefore is, and shall remain to 
 the end of the world, the true centre of Christ- 
 ian union, ^ and the supreme standard by which 
 all human conduct, creeds, and opinions should 
 be tried.' 
 
 Places in the Bible where tatight. 
 1 2 Tim. iii. 16, 17. All Scripture is given by inspiration oi 
 God, and is profitable for doctrine, for reproof, for correction, 
 for instruction in righteousness ; that the man of God may b6 
 perfect, thoroughly furnished unto all good works. Also, 
 2 Pet. i. 21. 2 Sam. xxiii. 2. Acts i. 16; iii. 21. John x. 36 
 Luke xvi. 29-31. Ps. cxix. 111. Rom. iii. 1, 2. 
 
THE BAPTIST CHURCH DIRECTOEY. 155 
 
 ' 2 Tim. iii. 15. Able to make tLee wise unto salvatioa 
 Mso, 1 Pet. i. 10-12. Acts xi. 14. Rom. i. 16. Mark xvi, 
 16. John V. S8, 39. 
 
 ' Proverbs xxx. 5, 6. Every word of God is pure. Add 
 thou not unto his words, lest he reprove thee, and thou be 
 found a har. Also, John xvii. 17. Rev. xxii. 18, 19. Rora. 
 iii. 4. 
 
 * Rora. ii. 12. As many as have sinned in the law, shall be 
 judged by the law. John xii. 47, 48. If any man hear my 
 words — the word that I have spoken, the same shall judge him 
 In the last day. Also, 1 Cor. iv. 3, 4. Luke x. 10-16; xii. 
 47,48. 
 
 ^ Phil. iii. 16. Let us walk by the same rule ; let us mind the 
 same thing. Also, Ephes. iv. 3-6. Phil. ii. 1, 2. 1 Cor. L 10. 
 1 Pet. iv. 11. 
 
 ® 1 John iv. 1. Beloved, believe not every spirit, but try the 
 spirits whether they are of God. Isaiah viii. 20. To the law 
 and to the testimony ; if they speak not according to this word, 
 it is because there is no light in them. 1 Thess. v. 21. Prove 
 ail things. 2 Cor. xiii. 5. Prove your own selves. Also, Acts 
 xvii. 11. 1 John iv, 6. Jude 3d v. Ephes. vi. 17. Ps. cxix. 
 59,60. Phil. i. 9-11. 
 
 II.^The True God. 
 
 We believe the Scriptures teacli that there ia 
 one, and only one, living and true God, an infi- 
 nite, intelligent Spirit, whose name is Jehovah, 
 the Maker and Supreme Ruler of Heaven and 
 Earth ; ^ inexpressibly glorious in holiness,'' and 
 worthy of all possible honor, confidence and 
 \(>ye ; ' that in the unity of the Godhead there 
 t^-^ ^Uree persons, the Father, the Son, and tha 
 
156 THE BAPTIST CHIJRCn DIRKCrORT. 
 
 Holy Ghost ; * equal in every divine peifectiini, 
 and executing distinct but harmonious offices in 
 the great work pf redemption.' 
 
 Places in the Bible where taught, 
 
 * Jehu iv. 24-. God is a Spirit. Ps. cxlvii. 5. His under- 
 standing is infinite. Ps. Ixxxiii. 18. Thou whose name alona 
 is Ji^HOVAH, art the Most Eig\i over all the earth. Heb. iii. 
 4. Rom. i. 20. Jer. x. 10. 
 
 ' Ex, XV. 11. Who is like unto Thee — glorious in holinesi ? 
 I^a. vi. 3. 1 Pet. i. 15, 16. Rev. iv. 6-8. 
 
 ' Mark xii. 30. Thou shalt love the Lord thy God with all 
 thy heart, and with all thy soul, and with all thy mind, and 
 with all thy strength. Rev. iv. 11. Thou art worthy, Lord, 
 to receive glory, and honor, and power : for thou hast created 
 all things, and for thy pleasure they are and were created. 
 Matt. X. 37. Jer. ii. 12, 13. 
 
 * Matt, xxviii. 19. Go ye therefore and teach all nations, 
 Daptizing them in the name of the Father, and of the Son, and 
 of the Holy Ghost. John xv. 26. When the comforter is come, 
 whom I will send you from the Father, even the Spirit of Truth, 
 which proceedeth from the Father, he shall testify of me. 
 1 Cor. xii. 4-6. 1 John v. Y. 
 
 ' John X. 30. I and my Father are one. John v. lY ; xiv. 
 23; xvii. 5, 10. Acts v. 3, 4. 1 Cor. ii. 10, 11. Phil. ii. 5, 6. 
 
 " Ephes. ii. 18. For through Hira [the Son] we both have 
 an access by one Spirit unto the Father. ' 2 Cor. xiii. 14. The 
 grace of our Lord Jesus Christ, and the love of God, and the 
 communion of the Holy Ghost, be with you all. Rev. i. 4, 6, 
 Comp. ii. 7. 
 
 in. — ^The Fall of Man. 
 We believe the Scriptures teach that Man waa 
 
THE BAPTIST CHUKCn DIEECTOKY. 157 
 
 created in holiness, under the law of his Maker;' 
 but by voluntary transgression fell from that 
 holy and happy state ; ^ in consequence of which 
 all mankind are now sinners,^ not by constraint 
 but choice ;* being by nature utterly void of that 
 holiness required by the law of God, positively 
 inclined to evil ; and therefore under just con- 
 demnation to eternal ruin,^ without defence or 
 excuse." 
 
 Places in the Bible where taught. 
 Gea. i. 27. God created maniu his own image Gen. i. 31. 
 And God saw every thing that he had made, and behold, it waa 
 very good. Eccles. vii. 29. Acts xvii. 26. Gen. ii. 16. 
 
 ' Gen. iii. 6-24. And when the woman saw that the tree 
 was good for food, and that it was pleasant to the eyes, and a 
 tree to be desired to make one wise ; she took of the fruit 
 thereof and did eat ; and gave also unto her husband with her, 
 and he did eat. Therefore the Lord God drove out the man ; 
 and he placed at the east of the garden of Eden, Cherubims, 
 and a flaming sword which turned every way to keep the way 
 of the tree of life. Rom. v. 12. 
 
 ^ Rom. V. 19. By one man's disobedience many were made 
 sinners. John iii. 6. Ps. li. o. Rom. v. 15-19; viii. 7. 
 
 * Tsa. liii. 6. We have turned, every one to his own way. 
 Gen. vi. 12. Rom. iii. 9-18 
 
 * Eph. ii. 1-3. Among whom also we all had our conversa- 
 tion in times past in the lusts of our flesh, fulfilling the desires 
 of the flesh and of the mind ; and were by nature the children of- 
 wrath even as others, Rom i. 18. For the wrath of God ia 
 revealed from heaven against s\\ ungodliness and unrighteous 
 negs of men, who hold the truth ia unrighteousness. Rom. i 
 82; il 1-16. Gal. iii. 10. Matt, xx 15. 
 
158 THE BAPTIST CHURCH l^IREcTORT. 
 
 • Ez. X7ui. 19, 20. Yet say ye, Why? doth not the son beat 
 ^he iniquity of the father? The soul that sinneth it shall die. 
 The son shall not bear the iniquity of the father, neither shall 
 the father bear the iniquity of the son ; the righteousness of the 
 righteous shall be upon hiiu, and the wickedness of the wicked 
 shall be upon him. Rom. i. 20. So that they are without ex- 
 cuse. Rom. iii. 19. That every mouth may be stopped and all 
 the world may become guilty before God. Gal. iii. 22. 
 
 lY. — ^The Wat of Salvation. 
 
 We believe the Scriptures teach that tlie sal- 
 vation of sinners is wholly of grace ;^ through 
 the mediatorial offices of the Son of God ; ^ who 
 by the appointment of the Father, freely took 
 upon him our nature, yet without sin ; ^ honored 
 the divine law by his personal obedience,* and 
 by his death made a full atonement for our 
 sins;' that havihg risen from the dead, he is now 
 enthroned in heaven ; ' and uniting in his won- 
 derful person the tenderest sympathies with 
 divine perfections, he is every way qualified to 
 be a suitable, a compassionate, and an all-suffi- 
 cient Saviour.' 
 
 Places in the Bible where taught. 
 
 * Eph. ii. 5. By grace ye are saved. Matt, xviii. 11. 1 John 
 • It. 10. 1 Cor. iii. 6-7. Acts xv. 11. 
 
 • John iii. 16. For God so loved the world that he gave hia 
 oaly begotten Son, that whosoever believeth in him should not 
 perish; but have everlasting life. John i. 1-14. Heb. iv. 14; 
 xii. 24. 
 
THE BAPTIST CHURCH DIRECTORY. 159 
 
 • Phil. ii. 6, 7. Who being iu the form of God, thought it not 
 robbery to be equal with God; bat made himself of no reputa- 
 tion, and took upon him the form of a servant, and was made in 
 the likeness of men. Heb. ii. 9; ii. 14. 2 Cor. v. 21. 
 
 * laa. xlii. 21. The Lord is well pleased for his righteousness' 
 v^ke : he will magnify the law and make it honorable. Phil. ii. 
 8. Gal. iv. 4. 5. Rom. iii. 21. 
 
 ' lift. liii. 4, 5. He was wounded for our transgressions, he 
 was bruised for our iniquities; the chastisement of our peace 
 was upon him ; and with his stripes we are healed. Matt. xx. 
 28. Rom. iii. 21 ; iv. 25-26. 1 John iv. 10; ii. 2. 1 Cor. xv. 
 1-3. Heb. ix. 13-15. 
 
 ' Heb. i. 8. Unto the Son he saith, Thy throne, God, is for 
 ever and ever. Heb. i. 3 ; viii. 1. Col. iii. 1-4. 
 
 ' Heb. vii. 25. Wherefore he is able also to save them to the 
 utmost that come unto God by him, seeing he ever liveth to 
 make intercession for them. Col. ii. 9. For in him dwelleth 
 all the fullness of the Godhead bodily. Heb. ii. 18. In that he 
 himself hath .suffered, being tempted, he is able to succor them 
 that are tempted. Heb vii. 26. Ps. Ixxxix. 19. Ps. xlv. 
 
 Y. — Justification. 
 
 We believe the Scriptures teach that the great 
 Gospel blessing which Christ * secures to such as 
 believe in him is justification ; ' that justification 
 includes the pardon of sin,' and the promise of 
 eternal life on principles of righteousness;* that 
 it is bestowed, not in consideration of any works 
 of righteousness which we have done, but solely 
 through faith in the Eedeemer's blood ;' by vir- 
 tue of which faith his perfect righteousness ia 
 freely imputed to us of God ; ' that it brings ua 
 
160 THE BAPTIST CHUKCH DIRECTORr. 
 
 into a state of most blessed peace and favor with 
 (xod, and secures every other blessing needful 
 for time and eternity.' 
 
 Places in the Bible where taught. 
 
 * John i. 16. Of his fullness have all we received. Eph. iii. 8. 
 
 * Acts xiii. 89. By him all that beheve are justified from all 
 things. Isa. iii. 11, 12. Rom. viii. 1. 
 
 ^ Rom. V. 9. Being justified by his blood, we shall be saved 
 from wrath through him, Zech. xiii. 1. Matt. ix. 6. Acta 
 X. 43. 
 
 * Rom. V. 17. They which receive the abundance of grace 
 and of the gift of righteousness, shall reign in life by one, 
 Jesus Christ, Titus iii. 5, 6. 1 Pet. iii. 7. 1 John ii. 25. 
 Rom. V. 21. 
 
 ' Rom. iv. 4, 5. Now to him that worketh is the reward not 
 reckoned of grace, but of death. But to him that worketh not, 
 but believeth on him that justifieth the ungodly, his faith ia 
 counted for righteousness. Rom. v. 21 ; vi. 23. Phil. iii. 7-9. 
 
 ° Rom. V. 19. By the obedience of one shall many be made 
 righteous. Rom. iii. 24-2(5 ; iv. 23-25. 1 John ii. 12. 
 
 ' Rom. V. 1, 2. Being justified by faith, we have peace with 
 God, through our Lord Jesus Christ; by v/hom also we have 
 access by faith into this grace wherein wc stand, and rejoice in 
 hope of the glory of God. Rom. v. 3. We glory in trihula* 
 tions also. Rom. v. 11. We also joy in God. 1 Cor. i. 30, 31. 
 Mat. vi. 33. 1 Tim. iv. 8. 
 
 VI. — The Fkeeness of Salvation. 
 
 We believe the Scriptures teach that the 
 blessings of salvation are made free to all by tho 
 Gospel;^ that it is the immediate duty of all to 
 accept them by a cordial, penitent and ol edieni 
 
THE BAPTIST CHUKCH DIRECTORY. 161 
 
 faith;' and that notliinpj prevents the salvation 
 of the greatest sinner on earth, but his own 
 determined depravity and voluntar}^ rejection of 
 the Gospel ;" which rejection involves him in an 
 aggravated condemnation,* 
 
 Places in the Bible where taught. 
 
 * Isa. Iv. 1, Ho, every one that thirsteth, come ye to the 
 waters. Rev.xxii. 17. Whosoever will, let him take the water 
 of life freely. Luke xiv. 17. 
 
 ' Rom. xvi. 26. The Gospel, according to the commandment 
 of the everlasting God, made known to all nations for the obe- 
 dience of faith. Mark i. 15. Rom. i. 16-17. 
 
 ^ John V. 40. Ye will not come to me, that ye might have 
 life. Matt, xxiii. 37. Rom. ix. 32. Prov. i. 24. Acts xiii. 46. 
 
 * John iii. 19. And this is the condemnation, that light is 
 come into the world, and men loved darkness rather than light 
 because their deeds were evil. Matt. xi. 20. Luke xix. 27. 
 2 Thess. i. 8. 
 
 YII. — Regeneration-. 
 
 We believe the Scriptures teach that in order 
 to be saved, sinners must be regenerated, or 
 born again ; ' that regeneration consists in giv- 
 ing a holy disposition to the mind ; ^ that it is 
 effected in a manner above our comprehension 
 by the power of tlie Holy Spirit, in connecti<?n 
 with divine truth,' so as to secure our voluntary 
 obedience to the Gospel;* and that its proper 
 evidence appears in the holy fruits of repentance, 
 and faith, and newness of life.' 
 
163 THE BAPTIST CHURCH DIRECTOKT. 
 
 Places in the Bible where taught. 
 
 * John iii. 3. Verily, verily, I say imto thee, except u man be 
 born again, he cannot see the kingdom of God. John iii. 6, 7. 
 1 Cor. i. 14. Rev. viii. 7-9 ; Rev. xxi. 27. 
 
 ' 2 Cor. V. 17. If any man be in Christ, he is a new crea« 
 ture. Ez. xxxvi. 26. Deut. xxx. 6. Rom. ii. 28, 29 ; v. 5. 
 1 John, iv. 7. 
 
 ' John iii. 8. The wind bloweth where it listeth, and thou 
 hearest the sound thereof, but canst not tell whence it cometh, 
 and whither it goeth ; so is every one that is born of the Spirit. 
 John i. 13. Which were born, not of blood, nor of the will of 
 the flesh, nor of the will of man, but of God. James i. 16-18. 
 Of his own will begat he us with the word of truth. 1 Cor. i. 
 80. Phil. ii. 13. 
 
 * 1 Pet. i. 22-25. Ye have purified your souls by obeying 
 the truth through the Spirit. 1 John v. 1. Whosoerer believeth 
 that Jesus is the Christ is born of God. Eph. iv. 20-24 ; 
 Col. iii. 9-11. 
 
 ' Eph. V. 9. The fruit of the Spirit is in all goodness and 
 righteousness, and truth. Rom. viii. 9. Gal. v. 16-23. Eph. 
 ill. 14-21. Matt. iii. 8-10 ; vii. 20. 1 John, v. 4, 18. 
 
 yill. — Repentance and Faith. 
 
 We believe the Scriptures teach that repent- 
 ance and faith are sacred duties, and also inse- 
 parable graces, wrought in our souls by the 
 regenerating Spirit of God ; ^ whereby being 
 deeply convinced of our guilt, danger and help- 
 lessness, and of the way of salvation by Christ,' 
 we turn to Gcd with unfeigned contrition, confes- 
 bion, and supplication for mercy;' at the same 
 time lieartily receiving the Lord Jesus Christ aa 
 
THE BAPTIST CHgRCH DIEECTOET. 163 
 
 our propliet, priest, and king, and relying on 
 him alone as the only and all-sufficient Saviour.* 
 
 Places in the Bible where taught. 
 
 ^ Mark i. 15. Repent ye, aud believe the Gospel. Accg xi. 
 18. Then hath God also to the Gentiles granted repentance 
 unto life. Ephes. ii 8. Bj grace ye are saved, through faith ; 
 and that not of yourselves ; it is the gift of God. 1 John v. 1. 
 Whosoever believeth that Jesus is the Christ, is born of God. 
 
 " John xvi. 8. He will reprove the world of sin. and of 
 righteousness, and of judgment. Acts ii. 37, 38. They were 
 pricked in their heart, and said— Men and brethren, what shall 
 we do? Then Peter said unto them, Repent, and be baptized 
 every one of you in the name of Jesus Christ for the remission 
 of your sins. Acts xvi. 30, 31. 
 
 ' Luke xviii. 13. And the publican smote upon his breast, 
 saying, God be merciful to me a sinner. Luke xv. 18-21 
 James iv. 7-10. 2 Cor. vii. 11. Rome x. 12, 13. Ps. Ii. 
 
 * Rom. X. 9-11. If thou shalt confess with thy mouth the 
 Lord Jesus, and shalt believe in thy heart that God hath raised 
 him from the dead, thou shalt be saved. Acts iii. 22, 23. Heb. 
 iv. 14. Ps. ii. 6. Heb. i. 8 ; viii. 25. 2 Tim. i. 12. 
 
 IX. — God's Pctrpose of Grace. 
 
 We believe tlie Scriptures teach that election 
 is the eternal purpose of God, according to which 
 he graciously regenerates, sanctifies, and saves 
 sinners ; ' that being perfectly consistent with the 
 ir^e agency of man, it comprehends all the 
 means in connection with the end ; ' that it is a 
 most glorious display of God's sovereign good- 
 ncciijj being infinitely free, wise, holy and ua« 
 
164 THE BAPTIST OHUKCH DIRECTORY. 
 
 changeable;^ tliat it utterly excludes boastingj 
 alid promotes humility, Jove, prayer, praise, trust 
 in God, and active imitation of his free mercy ; 
 that it encourages the use of means in the highest 
 degree ; ^ that it may be ascertained by its eflects 
 in all who truly believe the Gospel;* that it is 
 the foundation of Christian assurance ; ' and that 
 to ascertain it with regard to ourselves demands 
 and deserves the utmost diligence.' 
 
 Places in the Bible where taught. 
 
 ' 2 Tim. i. 8, 9. Be not thou therefore ashamed of the testi- 
 mony of our Lord, nor of me his prisoner ; but be thou partaker 
 of the afflictions of the Gospel, according to the power of God ; 
 who hath saved us and called us with a holy caUing, not accord- 
 ing to our works, but according to his own purpose and grace 
 which was given us in Christ Jesus before the world began. 
 Eph. i. 3-14. 1 Pet. i. 1, 2. Rom. xi. 5, 6. John xv.l6. 1 
 John iv. 19. Hos. xii. 9. 
 
 - 2 Thess. ii. 13, 14. But we are bound to give thanks always 
 \o God for you, brethren beloved of the Lord, because God hath 
 ^rom the beginning chosen you to salvation, thro igh sanctifica* 
 Mon of the Spirit and beUef of the truth ; whereunto he 
 tailed you by our Gospel, to the obtaining of the glory of our 
 Lord Jesus Christ. Acts xiii. 48. John x. 16. Matt. xx. 16 
 A.cts XV. 14. 
 
 ^ Ex. xxxiii. 18, IsJ. And Moses said, I beseech thee, show 
 me thy glory. And he said, I will cause all my goodness to 
 P&3S before thee, and I will proclaim the name of the Lord 
 before thee, and will be gracious to whom I will be graciouSi: 
 and will show mercy on whom I will show mercy. Matt. xx. 15. 
 Is it not lawful for me to do what I will with my own ? Is thiue 
 
THE BAPTIST CUUKCH DIEECTOKT. * 165 
 
 ey« evil, because I ana good? Eph. i. 11. Rom. ix. 23, 2L 
 Jer. axxl 3. Rom. xi. 28, 29. Jam. i, 17, 18. 2 Tim. i. 9, 
 Rom. xi. 32-36. 
 
 * 1 Cor. iv. 7. For who raaketh thee to differ from another ? 
 and what hast thou that thou didst not receive ? Now if thou 
 didst receive it, why dost thou glory as if thou hadst not 
 received it? 1 Cor. i. 26-31. Rom. iii. 27; iv. 16. Col. iii. 
 12. 1 Cor. iii. 5-7 ; xv. 10. 1 Pet. v. 10. Acts i. 24. 1 Thess. 
 ii. 13. 1 P-^t. ii. 9. Luke xviii 7. John xv. 16. Eph. 1. 16- 
 1 Thess. ii. 12. 
 
 ' 2 Tim. ii. 10. Therefore I endure all things for the elects' 
 Bake, that they also may obtain the salvation which is in Christ 
 Jesus with eternal glory. 1 Cor. ix. 22. I am made all things 
 to all men, that I might by all means save some. Rom. viii. 23 
 -30. John vi. 37-40. 2 Pet. i. 10. 
 
 " 1 Thess. 4-10. Knowing, brethren beloved, your election 
 of God ; for our Gospel came unto you, not in word only, but i« 
 power, and in the Holy Ghost, and in much assurance, etc. 
 
 ' Rom. viii. 28-30. Moreover, whom he did predestinate, 
 them he also called, and whom he called them he also justified, 
 and whom he justified them he also glorified. What shall we 
 then say to these things ? If God be for us, who can be against 
 us? Tsa xlii. 16. Rom. xi. 29. 
 
 * 2 Pet. i. 10, 11. Wherefore the rather, brethren, give dili- 
 gence to make your calling and election sure ; for if ye do these 
 things, ye shall never fall ; for so an entrance shall be ministered 
 unto you abundantly into the everlasting kingdom of our Lord 
 and Saviour Jesus Christ. Phil. iii. 12. Heb. vi. 11. 
 
 X. Sanctification. 
 
 We believe the Scriptures teach that Sanctifi- 
 cation is the process by which, according to the 
 will of God, we are made partakers of his holi- 
 
166 " THE BAPTIST CHURCH DIRECTORY. 
 
 ness; ' that it is a progressive work;" that it ig 
 begun in regeneration ; ^ and that it is carried on 
 in the hearts of believers by the presence and 
 power of the Holy Spirit, the Sealer and Com- 
 forter, in the continual use of the appointed 
 means — especially the word of God, self-examin- 
 ation, self-denial, watchfulness, and prayer.* 
 
 Places in the Bible where Taught. 
 
 * 1 Thess. iv. 3. For this is the will of God, even your 
 sanctification. 1. Thess. v. 23. And the very God of peace 
 sanctify you wholly. 2 Cor. vii. 1 ; xiii. 9. Ephes. i. 4. 
 
 ' Prov, iv. 18. The path of the just is as the shining light, 
 which shineth more and more, unto the perfect day. 2 Cor. iii. 
 18. Heb. vi. 1. 2 Peter i. 5-8. Phil. 12-16. 
 
 ^ John ii. 29. If ye know that he [God] is righteous, ye 
 know that every one that doeth righteousness is born of him. 
 Rom viii. 5. They that are after the flesh, do mind the things 
 of the flesh ; but they that are after the Spirit, the things of 
 the Spirit. John iii. 6. Phil. 1. 9-11. Ephes. i. 13, 14. 
 
 * Phil. ii. 12, 13. Work out your own salvation with fear 
 and trembhng, for it is God which worketh in you both to will 
 and to do, of his good pleasure. Ephes. iv. 11, 12. 1 Peter 
 ii. 2. 2 Peter iii. 18. 2 Cor. xiii. 5. Luke xi. 35 ; ix. 23. 
 Matt. XX vi. 41. Ephes. vi. ; 18. iv. 30. 
 
 XI. — Perseverance of Saints. 
 
 We believe the Scriptures teach that such only 
 are real believers as endure unto the end ; ' that 
 their persevering attachment to Christ is tha 
 grand mark which distinguishes them from 
 
thp: baptist cuurch directory. 167 
 
 Buperficial professors ; ' tLat a special Providence 
 watches over their welfare ; ' and thej are kept 
 by the power of God through faith unto salva- 
 tion.* 
 
 Places in Ihe Bible where Taught. 
 
 * John viii, 31. Then said Jesus, If ye continue in my worl, 
 then are ye my disciples indeed. 1 John ii. 27, 28 ; iii. 9 ; 
 V. 18. 
 
 ' John ii. 19. They went out from us, but they were not of 
 us; for if they had been of us, they would no doubt have con- 
 tinued with us; but they went' out that it miglit be made mani- 
 fest that they were not all of us. John xiii. 18. Matt. xiii. 20, 
 21. John vi. 66-G9. 
 
 ^ Rom. viii. 28. And we know all things work together for 
 good unto them that love God, to them who are the called ac- 
 cording to his purpose. Matt. vi. 30-33. Jer. xxxii. 40. Ps. 
 xci. 11, 12; cxxi. 3. 
 
 * Phil. i. 6. He who hath begun a good work in you will per- 
 form it until the day of Jesus Christ. Phil. ii. 12, 13. Jude 
 xxiv. 25. Heb. i. ii ; xiii. 5. 2 Kings vi. 16. 1 John iv. 4. 
 
 XII. — The Law and Gosi'el. 
 
 We believe the Scriptures teach that the Law 
 of God is the eternal and unchangeable rule of 
 his moral government ; * that it is holj, just, and 
 good ; " and that the inability which the Scrip- 
 tures ascribe to fallen men to fulfill its precepts, 
 arises entirely from their love of sin ; ' to deliver 
 them from which, and to restore them through a 
 Mediator to unfeigned obedience to the liolj 
 
168 THE BAPTIST CHUKCH DIRECTC RT. 
 
 Law, is one great end of the Gospel, and of thft 
 Means of Graoe connected with l!.3 establish- 
 rnent of the visible church.* 
 
 Places ill the Bible where Taught. 
 
 * Rom. iil. 31. Do we make void the law through faith f 
 God forbid. Yea, we establish the law. Matt. v. 17. Luke, 
 xvi. 17. Rom. iii. 20; iv. 15. 
 
 " Rom. vii. 12. The law is holy, and the commandment holy, 
 and just, and good. Rom. vii, 7, 14, 22. Gal. iii. 21. Psalm, 
 cxix. 
 
 ' Rom. viii. 7, 8. The carnal mind is enmity against God; 
 for it is not subject to the law of God, neither indeed can be. 
 So then they that are in the flesh cannot please God. Josh 
 xxiv. 19. Jer. xiii. 23. John vi. 44; v. 44. 
 
 * Rom. viii. 2, 4. For the law of the Spirit of Life in 
 Christ Jesus hath made me free from the law of sin and death. 
 For what the law could not do, in that it was weak through the 
 flesh, God sending his own Sou in the likeness of sinful flesh, 
 and for sin, condemned sin in the flesh ; that the righteousnesa 
 of the law might be fulfilled in us, who walk not after the flesh, 
 but after the Spirit. Rom. x. 4. 1 Tim. i. 5. Heb. viii. 10. 
 Jude, XX. 21. Heb. xii. 14. Matt. xvi. 17, 18. 1 Cor. xii. 28. 
 
 XIII. — A Gospel Church. 
 
 We believe the Scriptures teach that a visible 
 church of Christ is a congregation of baptized 
 believers,* associated by covenant in the faith 
 and fellowship of the Gospel ; ^ observing the or- 
 dinances of Christ ; ' governed by his laws ;* and 
 exercising the gifts, rights, and privileges in- 
 vested in them bj His word ; ' that its only scrip* 
 
TUE BArilST CHURCH DIRKCTOPwY. 169 
 
 tural officers are Bisliops Dr Pastors, and Dea- 
 cons,^ whose qualifications, claims and duties are 
 defined in the Epistles to Timothy and Titus. 
 
 Places in the Bible where Taught. 
 
 I 1 Cor. i. 1-13. Paul . . . unto the church of God which is at 
 Corinth. . . Is Christ divided? Was Paul crucified for you ? Or 
 were ye baptized in the name of Paul? Matt, xviii. 17. Acts 
 T. 11 ; viii. 1 ; xi. 31. 1 Cor. iv. 17 ; xiv. 23. 3 John 9. 1 Tim, 
 iii. 5. 
 
 ^ Acts ii. 41, 42. Then they that gladly received his word 
 were baptized ; and the same day there were added to them 
 about three thousand souls. 2 Cor. viii. 5. They first gave 
 their ownselves to the Lord, and unto us by the will of God. 
 Acts, ii. 47. 1 Cor. v. 12, 13. 
 
 ' 1 Cor. xi. 2. Now I praise you, brethren, that ye remem- 
 ber me in all things, and keep the ordinances as I delivered 
 them unto you. 2 Thess. iii. 6. Rom. xvi. 17-20. 1 Cor. xi. 
 23. Matt, xviii. 15-20. 1 Cor. v. 5. 2 Cor. ii. 7. 1 Cor. 
 iv. 17. 
 
 * Matt, xxviii. 20. Teaching them to observe all things what- 
 soever I have commanded you. John xiv. 15; xv. 1 Johp 
 iv. 21. John xiv. 21. 1 Thess. iv. 2. 2 John 6. Gal. vi. 2 
 AH the Epistles. 
 
 * Ephes. iv. 7. Unto every one of us is given grace according 
 to the measure of the gift of Christ. 1 Cor. xiv. 12. Seek 
 that ye may excel to the edifying of the church. Phil. i. 27, 
 That I may hear of your affairs, that ye stand fast in one spirit, 
 with one mind, striving together for the faith of the Gospt . 
 1 Cor. xii. xiv. 
 
 " Phil. i. 1. With the Bishops and Deacons. Acts xiv. 23; 
 KT 22. 1 Tim. iii. Titus i. 
 
 8 
 
ITO TliE BAP'IIST CIICFXn DIRKCTORr. 
 
 XIV. Baptism and the Lord's Supper. 
 
 We believe the Scriptures teach that Christian 
 Baptism is the immersion in water of a believer,' 
 into tlie name of the Father, and Son, and Holy 
 Ghost;' to show forth in a solemn and beautiful 
 emblem, our faith in the crucified, buried, and 
 risen Saviour, with its effect, in our death to sin 
 and resurrection to a new life ;' that it is pre- 
 requisite to the privileges of a church relation ; 
 and to the Lord's Supper,* in which the members 
 of the church, by the sacred use of bread and 
 wine, are to commemorate together the dying 
 love of Christ ;* preceded always by solemn self- 
 examination.* 
 
 Places in the Bible tohere Taught. 
 
 * Acts viii. 36-39. And the eunuch said, See, here is water, 
 what doth hinder me to be baptized ? And Philip said, If thou 
 beUevest with all thy heart thou mayest. . . . And they went down 
 into the water, both Philip and the eunuch, and he baptized 
 him. Matt. iii. 5, 6. John iii. 22, 23 ; iv. 1, 2. Matt, xxviii. 
 19. Mark xvi. 16. Acts ii. 38; viii 12; xvi. 32-34; sviii. 8. 
 
 ' Matt, xviii. 19. Baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghost. Acts x. 47, 48. Gal. 
 iii, 2*7, 28. 
 
 * Rom. vi. 4. Therefore we are buried witli him by baptism 
 into death ; that like as Christ was raised from the dead by the 
 glory -of the Father, even so we dlso, should walk in newness ol 
 life. Col. ii. 12. 1 Peter iii. 20, 21. Acts xxii. 16. 
 
 * Acts, ii. 41, 42. Then they that gladly received his word 
 
THE BAPTIST CHDKCH DIEECTOKY. 171 
 
 were baptized, and there were added to them, the same day, 
 about three thousand souls. And they continued steadfastly 
 in the apostles' doctrine and fellowship, and in breaking of 
 bread, and in prayers. Matt, xxviii. 19, 20. Acts and EpiS" 
 ties. 
 
 * 1 Cor. xi. 2G. As often as ye eat this bread and drink thia 
 cup, ye do show the Lord's death till he come. Matt, xxvi, 
 26-29. Mark xiv. 22-25. Luke xxii. 14-20. 
 
 * 1 Cor. xi. 28. But let a man examine himself, and so let 
 him eat of that bread and drink of that cup. 1 Cor. v. 1, 8 ; 
 X. 3-32; xi. 17-82. John vi. 26-71. 
 
 XY. — The Christian Sabbath. 
 
 "We believe the Scriptures teach that the first 
 day of the week is the Lord's Day, or Christian 
 Sabbath ;^ and is to be kept sacred to religioua 
 purposes,' b}^ abstaining from all secular labor 
 and sinful recreations,' by the devout obiervanco 
 of all the means of grace, both private* and pub- 
 lic ;° and by preparation for that rest that re- 
 maineth for the people of God." 
 
 Places in the Bible where Taught. 
 
 * Acts XX. 7. On the first day of the week, when the disci- 
 ples came together to break bread, Paul preached to them. 
 Gen. ii. 3. Col. ii. 16, 17. Mark ii. 27. John xx. 19. 1 Cor. 
 xvi. 1, 2. 
 
 * Ex. XX. 8. Remember the Sabbath Day, to keep it holy^ 
 Rev. i. 10. I was in the Spirit on the Lord's Day. Pa. cxviii. 
 24. This is the day which the Lord hath made ; we will vo* 
 »ice and be glad in it. 
 
 * isa, IviiL 13, 14. If thou tura away thy foot from the SalK 
 
172 THE BAPTIST CHURCH DIRECTORY. 
 
 bath, from doiug thy pleasure on ray holy day ; and call ihe 
 Babbath a delight, the holy of the Lord honorable; and shaU 
 honor him, not doing thine own ways, nor finding thine own 
 pleasure, nor speaking thine own words ; then shall thou delight 
 thyself in the Lord, and I will cause thee to ride upon the high 
 places of the earth, and feed thee with the hei-itage of Jacob. 
 Isa. Ivi. 2-8. 
 
 * Ps. cxviii. 15. The voice of rejoicing and salvation is in the 
 tabernacles of the righteous. 
 
 * Heb. X. 24, 25. Not forsaking the assembling of yourselves 
 together, as the manner of some is. Acts xi. 26. A whole 
 year they assembled themselves with the church, and taught 
 much people. Acts xiii. 44. The next Sabbath Day came 
 almost the whole city together to hear the word of God. Lev. 
 six. 30. Ex. xlvi. 3. Luke iv. 16. Acts, xvii. 2, 3. Ps. xxvi. 
 8 ; Ixxxvii. 3. 
 
 ° Heb. iv. 3-11. Let us labor therefore to enter into that 
 rest. 
 
 XYI. — Civil Government. 
 
 We believe the Scriptures teach that civil 
 government is of divine appointment, for the 
 interest and good order of human society ;* and 
 that magistrates are to be prayed for, conscien- 
 tiously honored and obeyed f except only in 
 things opposed to the will of our Lord Jesua 
 Christ,' who is the only Lord of the conscience, 
 and the Prince of the kings of the earth. 
 
 Places in the Bible where Taught 
 ' Rom. xiii. 1-7. The powers that be are ordained of God. 
 For rulers are not a terror to good works, but to the evil 
 Deut. xvi. 18. 2 Sam. xxiil 3. Ex. xviii. 23. Jei. ''■xx. %1. 
 
THE BAPTIST CHURCH DIRECTOPwY. 173 
 
 ' Matt. vxii. 21, Render therefore unto Caesar the thiugl 
 that are Cffisar's, and uuto God the tilings tliat are God'* 
 Titus iii. 1. 1 Pet. ii. 13. 1 Tim. ii. 1-8. 
 
 ' Acts V. 29. We ought to obey God rather than man. — 
 Matt. X. 28 Fear not them which kill the body, but are not 
 able to kill the soul. Dan. iii. 15-18; vi. 7-10. Acts iv. 
 18-20. 
 
 * Matt, xxiii. 10. Ye have one Master, even Christ. Rom. 
 xiv. 4. Who art thou that judgest another man's servant? 
 Rev. xix. 14. And he hath on his vesture and on his thigh a 
 name written, King of Kings and Lord of Lords. Ps. Ixxii. 11. 
 Ps. ii. Rom. xiv. 9-13. 
 
 XYII. — Righteous and Wicked. 
 
 We believe the Scriptures teach that there ia 
 a radical and essential difl'erence betwen the 
 righteous and the wicked ;^ that such only as 
 through faith are justified in the name of the 
 Lord Jesus, and sanctified by the .Spirit of our 
 God, are truly righteous in his esteem f while 
 all such as continue in impenitence and unbelief 
 are in his sight wicked, and under the curse ;' 
 and this distinction holds among men both in 
 and after death.* 
 
 Places in the Bible ivhere Taught. 
 
 1 Mai. iii. 18. Ye phall discern between the righteous and 
 the wicked ; between hiin that servetb God and him that serveth 
 him not. Prov. xii. 26. Isa. v. 20. Gen. xviii. 23. Jer. xr. 
 19. Acts X. 34, .35. Rom. vi. 16. 
 
 '■' Rom. i. 17. The just shall Jive by faith. Rom. vii. 6. We 
 are delivered from the law, that being dead wherein we wef^ 
 
17^ THE BAPTIST OHCECH DIRECTORY. 
 
 held, that we should serve in newness of spirit, and aot in the 
 oldness of the letter. 1 John ii. 29. If ye know that ho la 
 righ*,eous, ye know that every one that doeth righteousness ia 
 born of him. 1 John iii. 7. E,om. vi. 18, 22. 1 Cor. xi. 3:i 
 Prov. xi. 31. 1 Pet. iv. 17,18. 
 
 ^ 1 John V. 19. And we know that we are of God, and the 
 w"v:r:le world lieth in wickedness. Gal. iii. 10. As many as are 
 of the works of the law, are under the curse. John iii. 36. 
 Isa. Ivii. 21. Ps. x. 4.- Isa. Iv. 6, 7. 
 
 * Prov. XIV. 32. The wicked is driven away in his wickedness, 
 but the righteous hath hope in his death. See, also, the exam* 
 pie of the rich man and Lazarus. Luke xvi. 25. Thou in 
 thy lifetime receivedst thy good things, and likewise Lazarua 
 evil things ; but now he is comforted, and thou art tormented. 
 John viii. 21-24 Prov. x 24. Luke xii. 4, 5 ; xi. 23-26. 
 John xfi. 25, 26. Eccl. iii. 17. Matt. vii. 13, 14. 
 
 XYIII.— The World to Come. 
 
 We believe the Scriptures teach that the end 
 of the world is approachiDg;* that at the Last Day, 
 Christ will descend from heaven,' and raise the 
 dead from the grave for final retribution f that a 
 Bolemn separation will then take place ;* that the 
 wicked will be adjudged to endless punishment, 
 and the righteous to endless joj ;'' and that this 
 judgment will fix forever the final state of men 
 in heaven or hell, on principles of righteous- 
 
 Places in the Bible where taught. 
 ' 1 Fet. iv. 7. But the end of all things is at hand ; be y« 
 tbei«ftk^ sober, and watch unto prayer. 1 Cor. vil 29-3^ 
 
THE BAPTIST CHUliCH DIEECTOKY. 175 
 
 Heb. i. 10-12. Matt. xxiv. 35. 1 John ii. 17. Matt, xxviii. 20 
 siii. 39, 40. 2 Pet. iii. 3-13. 
 
 ^ Acts i. 11. This same Jesus which is taken up from yoy 
 into heaven, shall so come in like manner as ye have seen 
 him go into heaven. Rev. i. 7. Heb. ix. 28. Acts iw. 21. 1 
 Thess. iv. 13-18; v. 1-11. 
 
 ^ Acts xxiv. 15. There shall be a resurrection of <he dead, 
 both of the just and unjust. 1 Cor. xv. 12-59. Luke xiv. 14. 
 Dan. xii. 2. John v. 28, 29; vi. 40 ; xi. 25, 26. 2 Tim. i. 10. 
 Acts X. 42. 
 
 * Matt. xiii. 49. The angels shall come forth, and sever the 
 wicked from among the just. Matt. xiii. 37-43; xxiv. 30, 31' 
 XXV. 31-33. 
 
 ^ Matt. XXV. 35-41. And these shall go away into everlast- 
 ing punishment, but the righteous into hfe eternal. Rev. xxii, 
 11. He that is unjust let him be unjust still; and he which ia 
 filthy, let him be filthy still; and he that is righteous, let him 
 be righteous still ; and he that is holy, let him be holy still. 
 1 Cor. vi. 9, 10. - Mark ix. 43-48. 2 Pet. ii. 9. Jude 7. Phi. 
 iii. 19. Rom. vi. 22. 2 Cor. v. 10, 11. John iv. 36. 2 Cor, 
 iv. 18. 
 
 ' Rom. iii. 5,6. Is God unrighteous, who taketh vengeance? 
 (I speak as a man.) God forbid ; for how then shall God judge 
 the world ? 2 Thess. i. 6-12. Seeing it is a righteous thing 
 with God to recompense tribulation to them who trouble you, 
 and to you who are troubled, rest with us — when he shall come 
 to be glorified in his saints, and to be admired in all them that 
 believe. Heb. vi. 1, 2. 1 Cor. iv. 5. Acts xvii. 31. Rom. ii, 
 2-16. Rev. XX. 11, 12. 1 John ii. 28; iv. 17. 
 
 Seeing then that all ihese things shall be dissolved, 
 what manner of persons odght ye to be in all holy conter* 
 sation and godliness, looking for anr« hasting unto thll 
 OOMING OS" THE DAY OF GoD? 2 Peter liu 11, 12. 
 
176 the baptist church direotoey, 
 
 Covenant. 
 
 Having been, as we trust, brought by divine 
 grace to embrace the Lord Jesus Christ, and to 
 give ourselves wholly to him, we do now 
 Bolemnlj and joyfully covenant with each other, 
 
 TO WALK TOGETHER IN HIM, WITH BROTHERLY LOVE, 
 
 to his glory, as our common Lord. We do, 
 therefore, in his strenorth, engao;e — 
 
 That, we will exercise a Christian care and 
 watchfulness over each other, and faithfully 
 warn, exhort, and admonish each other, as occa- 
 Bion may require : 
 
 That, we will not forsake the assembling of 
 ourselves together, but will uphold the public 
 worship of God, and the ordinances of his house : 
 
 That, we will not omit closet and family reli- 
 gion at home, nor neglect the great duty of reli- 
 giously training our children, and those under 
 our care, for the service of Christ, and the 
 enjoyment of heaven : 
 
 That, as we are the light of the world, and 
 Bait of the earth, we will seek divine aid, to 
 enable us to deny ungodliness, and every worldly 
 lust, and to walk circumspectly in the world, 
 that we may win the souls of men : 
 
 That, we will cheerfully contribute of our 'pro- 
 perty, according as God has prospered us, for 
 
THE BAPTIST CHURCH DIRECTORY. 177 
 
 the maintenance of a faithful and evangelical 
 ministry among ns, for the support of the poor, 
 and to spread the Gospel over the earth : 
 
 That, we will, in all conditions, even till death, 
 strive to live to the glory of him, who hath 
 called us out of darkness into his marvellous 
 light. 
 
 " And may the God of peace, who brought 
 again from the dead our Lord Jesus, that great 
 Siiepherd of the sheep, through the blood of the 
 everlasting covenant, make us perfect in every 
 good work, to do his will, working in us that 
 which is well pleasing in his sight, through Jesua 
 Christ ; to whom be glory, forever and ever. 
 
 CHD OF PART FIRST. 
 
PART SECOND. 
 
 CHAPTEK I. 
 DENOMINATIONAL PECULIAKITIES. 
 
 How do Baptists differ from other Chrietian 
 denominations ? This question is often asked by 
 persons impei'fectlj acquainted with denomina- 
 tional distinctions; especially young persons, de- 
 sirous of uniting with Christian churches. To 
 this question many Baptists themselves find it 
 difficult to return a satisfactory answer, simply 
 because they have given so little attention to 
 that subject. 
 
 In nearly all matters of doctrine, all Evangeli- 
 cal Christian churches agree. The following aro 
 the essential points on which Baptists differ from 
 others, and in all of w^hich they appeal to the 
 sacred Scriptures to justify their difference, and 
 sustain their views. They profess to accept of 
 nothing as a matter of religious faith and prac- 
 tice, unless it be taught in the word of God. Not 
 
 178 
 
THE B API 1ST CHURCH DIKECTORY. 179 
 
 what others believe or pi'actice, but what the 
 Bible teaches, is their creed. 
 
 1. As. to haptism — they believe that immer* 
 sion, or dipjping, is the only way of administer* 
 ing this ordinance, as tanght in the IsTew Testa- 
 ment and practised by Christ and his Apostles, 
 and the only way in which Christians can obey 
 the command to be baptized. 
 
 Consequently the mode is essential to the ordi- 
 nance ; and nothing but immersion is baptism. 
 Therefore persons sjyi^iiikled^ ov 2>oured ujpon^ are 
 not baptized at all. 
 
 2. As to the subjects for haptism — they believe 
 that the only suitable persons to receive this or- 
 dinance are those who have exercised a saving 
 faith in Christy and are regenerated by the Holy 
 Spirit. 
 
 Consequently, unconscious infants ought not 
 to be, and cannot scripturally be baptized, since 
 they can neither exercise, nor profess that faith 
 in Christ ; and to baptize such is contrary to the 
 teachings and practice of Christ and his apostles, 
 and most hurtful and injurious to the spiritual 
 welfare of the children so baptized. 
 
 3. As to the subjects for church membership 
 — they believe that such persons only as are 
 truly regenerate^ and have been scripturally 
 haptised on a profession of faith in Christ, 
 
180 THE BAPTIST CHDKCH DIRECTORY. 
 
 can properly become members of a Christian 
 church. 
 
 Conseqneiitlj, neither persons sprinMed in* 
 stead of being baptized, nor unconscious infantSy 
 nor unregenerate ^ersonsy are suitable to become 
 members of a church. To receive the unregene- 
 rate to its fellowship would destroy the distinc- 
 tion between the church and the world, and con- 
 tradict the entire spirit and genius of the Gospel. 
 
 4. As to the suhjects for communion — they be- 
 lieve that the Lord's Supper is to be partaken 
 by meinbers of the church alone^ being such per- 
 sons as are regenerated, and baptized on a profes- 
 sion of their faith in Christ, and are walking in 
 the faith and fellowship of the Gospel. 
 
 Consequently, neither tmregenerate persons^ 
 nor unhaptized persons^ though regenerate, nor 
 persons walking disorderly and contrary to the 
 Gospel, even though baptized, can properly be 
 invited to partake of this ordinance. Therefore 
 Baptists do not invite sprinkled members of pedo- 
 baptist churches to their communion, because 
 Buch persons are not scripturally 'baptized ; nor do 
 they invite immersed member of pedobaptist 
 churches, because such persons are walking dis- 
 orderly as the disciples of Christ, by holding 
 membership in, and walking in fellowship with 
 churches wliicJi receive sprinkiing instead of 
 
THE BAPTIST CHUKCH DIRECTORY. 181 
 
 baptism, thereby sanctioning and sustaining a 
 perversion of Christ's ordinance, and a disobedi' 
 ence to his command. For the same reason they 
 decline to commune in pedobaptist churches, as 
 being contrary to good order. 
 
 5. As to cJiurch government — they believe that 
 each separate and individual church is entirely 
 independent of all other churches, persons, and 
 bodies of men, either civil or ecclesiastical, and is 
 to be governed by its own members alone, with- 
 out the aid or interference of any other person or 
 persons whatever. 
 
 Consequently, churches governed by popes, 
 bishops, synods, presbyteries, conferences, or in 
 any other way than by its own members directly 
 and exclusively, are not constituted on the model 
 of the primitive churches, nor governed accord- 
 ing to the Gospel rule. 
 
 6. As to the scriptural officers in a church — 
 they believe there are but two^ viz., the pastor, 
 called in the iSTew Testament " bishop," or ^^ over- 
 Beer," " presbyter," or " elder," and deacons. 
 
 Consequently, those churches which admit 
 more than t^oo officers, or orders in the ministry, 
 have departed from the Gospel rule, and the con- 
 Btruction of the primitive churches. 
 
CHAPTEK n. 
 
 THE BAPTISMAL QUESTION. 
 
 Wdat is scriptural baptism ? Or, how must 
 baptism be administered, to correspond with the 
 primitiv^e practice and fulfill the command of 
 Christ ? 
 
 In answer to this question, Baptists declare 
 that baptism, according to the New Testament, 
 can be performed in no otlier way than by itn- 
 me-.'sing^ that is, by dij)ping \\\q candidate in wa- 
 ter, in, or into the name of the Father, Son, and 
 Holy Spirit. But Episcopalians, Presbyterians, 
 Methodists, Congregationalists, and some other 
 Beets of Christians, say that baptism may pro- 
 perly be administered in various ways; either 
 by dipping the candidate in water, or hj sprink- 
 ling^ or pouring water upon the candidate ; but be- 
 cause it is more convenient they practise sprinh- 
 ling for baptism. If they are correct, then there 
 are three ways instead of one by which this ordi- 
 nance may be administered. But wdiich are 
 right. Baptists or Podobaptists ? To decide tl\ii» 
 
 1S2 
 
THE BAPTIST CHURCH DIRECTORY. 183 
 
 qaestion we must go to the New Testament. 
 Tliat alone is the source of authoritative teachinor 
 on this ubject. What is found there must not 
 be perverted nor trifled with ; and what is not 
 there found, cannot be made binding on the con- 
 Bcience of the Christian. 
 
 But as the New Testament was written in the 
 Greek language, which people generally do not 
 understand, and the word baptize itself is a Greek 
 word transferred into our language, in order to 
 understand this question fully, it is desirable to 
 obtain the opinions of pious and learned men, 
 who have made the study of the Bible the busi- 
 ness of their life, and are familiar with the lan- 
 guage in which it was written. 
 
 I. — Evidence fpom Lexicons. 
 
 What is the true and proper meaning of the 
 word laptize^ or as it is in the Greek, haptizof 
 To ascertain this, let us ask men who are familiar 
 with Greek words — men who have studied the 
 history of Greek words — men who have made 
 Greek dictionaries. What do they say ! 
 
 Scapula says, the meaning of this word is " to 
 dip, to immerse, as we dip anything for the pur- 
 pose of dyeing it." 
 
 Alstedius says, " to baptize signifies only ta 
 iminersQ^ not to wash except by consequence." 
 
184 THE BAPTIST CHURCH DIRECTORY. 
 
 Stockius says, " properly it means to dip^ oi 
 immerse in water." 
 
 Stephanus says, " to plunge under, or over- 
 whelm in water." 
 
 Schleusner says, " properly it signifies I dvp^ 
 I immerse^ I immerse in water." 
 
 DoNNEGAN says, " to immerse repeatedly into a 
 liquid, to submerge, to sink thoroughly, to satu- 
 rate." 
 
 Parkhurst says, " to dvp^ immerse^ or plunge 
 in water." 
 
 LiDDELL and Scott say, " to dijp^ repeatedly." 
 
 To the same effect is the testimony of Robert- 
 son, Pickering, Ewiiig, Greenfield, and others. 
 In addition, the following commentators and 
 echolars agree in the same opinion as to the mean- 
 ing of the word haptizo : Witsius, Salmasius, 
 Calvin, Beza, Yitringa, Limborch, Bishops Rey- 
 nolds and Patrick, Drs. Bentley, Towerson, and 
 Owen. Indeed, so completely are scholars 
 agreed that baptize means to dip^ that Prof. Moses 
 Stuart, one of the best scholars America has pro- 
 duced, says, " haptizo means to dip^ plunge^ or 
 immerse into any liquid." And he adds, " all 
 lexicographers and critics, of any note^ are agreed 
 in this." 
 
 It must also be added, that not one of all these 
 Beholars was a Baptist ; so tlmt it was not from a 
 
THE BAPTIST CHCRCH DIKECTORT. 185 
 
 desire to build up, or to please the Baptists, tliey 
 expressed sucli opinions. 
 
 II. — Significant use of Baptizo. 
 
 The peculiar use of the word hajptizo^ in the 
 New Testament, is interesting and significant, 
 and must have been designed. Prof. Stuart, Dr. 
 Carson, and the best critical scholars, have de- 
 cided that this word means to dijp^ immerse^ or 
 flunge, and that it means nothing else, l^ow ob- 
 serve that this word hajptizo^ is the only word in 
 the Greek lanffua2:e used in the New Testament 
 to express or describe the ordinance of ha^tisr/i. 
 AYhy was this word used exclusively^ rather than 
 some other word, unless 'ba-ptism was a specific 
 act, which this word precisely expressed, and 
 which no other word could precisely express? 
 
 Baptizo is used in the New Testament eighty 
 times. In nearly seventy of these instances it is 
 used to designate the ordinance of baptism. 
 Bapto is used three times, and means to dip^ but 
 has other meanings in addition. This word, there- 
 fore, because it has other meanings, is never ap- 
 plied to baptism. H antizo ' m.Q^n^ to sprinkle^ 
 and is used/bi^^' times, but never to express hap- 
 tism. If, as some say, baptism may be performed 
 by sprinklijig^ why was not this word used, which 
 
186 THE BAPnST CHUKCII DIRECTORY. 
 
 expressly means to sprinkle f Louo is used si^ 
 times, and means to loash^ but is in no instance 
 applied to this ordinance. "Why was that, if, as 
 Bome say, the proper meaning of baptism is wash- 
 ing ? Keo is found many times in its various, 
 combinations, and means to ^our. But it is 
 never used to express or describe the ordinance 
 of ha^tism. Why was not this word used, if, as 
 some say, baptism may properly be performed 
 by pouring f 
 
 Why, then, did our Saviour and his Apostles 
 carefully select from all the words of the Greek 
 language that one which alone means to dip^ and 
 nothing else, and use that particular word to ex- 
 press the ordinance of baptism, and never in a 
 single instance use any other word for that pur- 
 pose, while the Greek language affords a great 
 variety of words definitely expressing the diffe- 
 rent uses and applications of water, any one of 
 which might have been used to designate the 
 ordinance of baptism, had it been so desired? 
 Evidently because that by haptism they meant a 
 dipping^ just what that particular word did ac- 
 curately and precisely express, and which no 
 other could. \i sprinhli7ig^ pouring^ or washing 
 had been intended, there were words at har.d 
 which would accurately have expressed those 
 meanings. But such words were never used ; 
 
THE BAPTIST CHURCH DIKECTORT. 187 
 
 therefore it is certain that Christ intended no 
 Buch acts in the ordinance of baptism. 
 
 III. ClKCTIMSTANTIAL EviDENCE. 
 
 What do the circumstances attending the ad- 
 ministration of baptism as described in the New- 
 Testament teach ? 
 
 Christ, in liis baptism went down into the 
 water ^ and came up out of the waiter ; certainly 
 not for the purpose of having water sprinkled or 
 poured on him. Philip and the Eunuch went 
 down into the water ^ hoth of them. It is difficult 
 to understand for what they both went down into 
 the water unless for Philip to immerse the 
 Eunuch. 
 
 The Apostle alludes to the mode of the ordi- 
 nance, and speaks of " being huried with Christ 
 in baptism." Eom. vi. 4; Col. ii. 12. His idea 
 of baptism evidently was that of a dipping^ a suh- 
 mersion^ since he likened it to a burial. Arch- 
 bishops Tillotson and Seeker, Drs. Wall, Dodd- 
 ridge, and Whitby, Bishop Nicholson, Whitfield, 
 Wesley, Clarke and Wells, in their comments on 
 these passages declare, that this language alludes 
 to the primitive mode of baptizing hy dipping ot 
 immersion. It evidently can allude to nothing 
 else. 
 
188 THE BAPTIST CHURCH DIKECTORT. 
 
 TV. — Testimony of Commentators. 
 
 What do those learned and pious men \vhi 
 have written commentaries on the Scriptures 
 say respecting the baptism of Christ, hia 
 Apostles and the early Christians ? Do they 
 Buppose it to have been performed by ifn- 
 mersio7i, or in some other way ? Look at their 
 testimony. 
 
 WiTsius says : " It is certain that both John 
 the Baptist and the disciples of Christ, ordi- 
 narily practised immersion, whose example was 
 followed by the ancient church." 
 
 Samuel Clarke says : " In the primitive times, 
 the manner of baptizing was by immersion, or 
 dipping the whole body into the water." 
 
 Doddridge says : " It seems the part of can- 
 dor to confess that here (Eom. vi. 4), is an allu- 
 Eion to the manner of baptizing by vmtnersion.''^ 
 
 Abp. Secker says: "Burying, as it were, the 
 person baptized in the water, and raising him out 
 of it again, without question, was anciently the 
 more usual mode." 
 
 Abp. Tillotson says : " Anciently those who 
 were baptized .... were im-mersed and 
 buried in the water, to represent their death 
 to sin." 
 
 Bp. Taylor says ; " The custom of the an- 
 
THE BAPTIST CHPKCH DIRECTORY. 189 
 
 cienl churclies was not sjpinnlding^ but imrne^^ 
 
 Yossius sajs : " That John the Baptist im" 
 mersed whom he baptized, there is no doubt." 
 
 Grotius says : " That baptism nsed to be per- 
 formed bj immersion^ ,arid not by ^pouring ap- 
 pears both from the proper signification of the 
 word,, and the places chosen for the admiiiistra^ 
 tion of the rite." 
 
 Cave says : " The party to be baptized was 
 wholly immerged, or put under water." 
 
 Mepe says: "Tliere was no such thiug as 
 sprinkling used in baptism in the Apostles' days, 
 nor for many ages after them." 
 
 Calvin savb : " Tlie very word hajptize signi- 
 fies to immerse ; and it is certain that immersion 
 was the practice of the ancient church." 
 
 "Wesley says : " Buried w^ith him — alhidiug to 
 the ancient manner of baptizing by irnmersiony 
 
 To the same effect is the testimony of Arch- 
 bishop Usher, Bps. Pearce, Nicholson and Bur- 
 nett ; Drs. Towerson and Hammond, Bossuet, 
 Yenema; Bps. Fell and Stillingiieet, White- 
 field, Baxter, Locke ; Drs. Whitby and Wall, 
 and many others, eminent for piety and learning, 
 and none of whom were Baptists. 
 
190 THE BAPTIST CHIJKCH DIRECTORY. 
 
 Y. — Evidence from History. 
 
 What do those scholars and learned men who 
 liave written histories of the churches in the 
 times of the Apostles and early Christians, say 
 of their practice as to baptism ? 
 
 Mosheim, Gieseler, Du Pin, Waddington, and 
 Neauder. are best known as Church historians. 
 The}^ all agree that for about two hundred and 
 fifty years after Christ nothing but dipping waa 
 practised for baptism ; and that for thirteen 
 hundred years it was generally practised by all 
 Christian nations, even after sprinkling was used 
 in cases of sick cr feeble persons. 
 
 Works ascribed to Barnabas, the companion 
 of Paul, and Hermas, mentioned by Paul, and 
 which works must have been very early written ; 
 Justin Martyr, about a.d. 1-iO ; Tertallian, 
 A.D. 201 ; Nazianzen, a.d. 360. Basil, a.d. 
 a60. Ambrose, a.d. 374; Cyril, a.d. 374; 
 Chrysostom, a.d. 398 ; all speak of baptism aa 
 a going down into the water, and being dipped, 
 or washed in the water. 
 
 Dr. Wall, vicar of Shoreham, England, wrote 
 a learned history of Infant Baptism, which so 
 much pleased the clergy of the English Church, 
 that when assembled in full convocation they 
 g-ASQ him a vote of thanks for his able work. Ha 
 
THE BAPTIST CHURCH DIRECTORY, 101 
 
 eaj's dipping ^3i?> the primitive mode of baptism, 
 and declares this to be so plain that, " Que can- 
 not but pity the weak endeavors of such pedo- 
 baptists as would maintain tL« negative of it.'* 
 
 Dk. Whitby, an able divine of the Churcll 
 of England, and author of a Commentary, says : 
 " And this immersion being religiously observed 
 by all Christians for thirteen centuries^ and ap- 
 proved by our church." 
 
 Bishop Bossup:t, one of the most learned and 
 distinguished of the French clergy, and con- 
 nected with the Cathohc Church, says : '' We are 
 able to make it appear by the acts of councils, 
 and by the ancient rituals, that for thirteen htm- 
 dred years^ baptism was thus administered [by 
 dipping] throughout the whole church, as far aa 
 possible." 
 
 Stackhouse, author of the well known History 
 of the Bible, says : " Several others have shown 
 and proved that this immersion continued aa 
 much as possible to be used for thirteen hundred 
 years after Christ.'"" 
 
 Brenner, a Roman Catholic writer, as quoted 
 by Prof. Stuart, says : "Thirteen hundred years 
 was baptism generally and ordinarily performed 
 by the immersion of a man under water: and 
 only on extraordinary occasion was sprinkling or 
 affusion permitted. These latter methods of bap* 
 
192 THE BAPTIST CHURCH DIRECTORY. 
 
 tisra were called in question and even pro- 
 Inbited." 
 
 Bingham's Antiquities of the Christian Church 
 is probably the most able work in English on 
 questions connected with ancient Christian cus- 
 toms. It is quoted as standard authority by 
 nearly all writers on these subjects. Rose, in 
 his Biographical Dictionary, calls the author, 
 " One of the most illustrious scholars produced 
 by the English Church." Bingham, in thia 
 learned work, says: '^ And as this [dipping] was 
 the original^ ajpostolical practice^ so it continued 
 to be the universal practice of the church for 
 many ages." He declares this " immersion^ or dip- 
 ping of the whole body under water," was to show 
 the death, burial, and resurrection of Christ, and 
 the candidate's death to sin and resurrection to a 
 new life. And he adds, " there are a great many 
 passages in the epistles of St. Paul which plainly 
 refer to this custom." He declares that so strictly 
 was immersion adhered to, as never to be de- 
 parted from except in cases of sickness. To 
 prove beyond doubt that dipping was the primi- 
 tive mode of baptism, he quotes many ancient 
 and learned authorities, such as the following : 
 St. Cju-il, St. Chrysostom, St. Ambrose, Fourth 
 Council of Toledo, Epiphanius, Tertullian, Theo- 
 doret, Ordo Romanns, Gregory's Sacramentanum^ 
 
THE BAPTIST CHURCH DIRECTOKY. 193 
 
 "With tliese writers agree many others. It 
 must Btill be observed that none of these weio 
 Baptists ; which fact presents in a still clearer 
 light the inevitable convictions of truth in the 
 testimony they give. 
 
 YI. — Practice of the Greek Church. 
 
 It deserves to be noticed that the Greek 
 Church, so called in distinction from the Eoman 
 Church, and which extends over Greece, Russia, 
 Abyssinia, Egypt, Arabia, Palestine, and other 
 African and Asiatic countries, has always prac- 
 ticed, and continues still to practise, immersion in 
 baptism. True, that church is superstitious and 
 corrupt, like the Romish, embracing many errors 
 in its doctrines and customs. Baptism is also 
 administered by a trin€, immersion, or a thrice 
 dipping of the candidate. liTet the mode they 
 have preserved as at first instituted. Even their 
 children they dip at the tenderest age, and that 
 too in cold water, even in the severe climate of 
 Russia and Siberia. 
 
 Dr. Wall declares, " The Greek Church, in all 
 its branches, does still use immersion^ and so do 
 all other Christians in the world except the La- 
 tins. All those nations of Christians that do 
 now, or formerly did submit to the authority of 
 the bishop of Rome, do ordinarily baptize theii 
 9 
 
194: THE BAFTIST CHURCH DIRECTORY. 
 
 infants by pouring or sjprhiklmg / but all othef 
 Christians in the worlds who never owned the 
 Pope's usurped powder, do, and ever did, dip 
 their infants in the ordinary use. All the Christ- 
 ians in Asia, all in Africa, and about one-third 
 part of Europe, are of the last sv*rt." 
 
 The whole Christian world, then, practised 
 dippiny in baptism for thirteen hundred years as 
 their common custom ; and the greater part of 
 Christendom do still practise it ; that is, accord- 
 ing to Wall, all those countries that never were 
 in allegiance to the Pope, including Asia, Africa, 
 and about one-third of Europe ; to which about 
 one-quarter of the United States of America may 
 be added. The Baptists, therefore, have on their 
 side the Scriptures, reason, history, criticism, and 
 the practice of the great mass of professing 
 Christians, so far at least as the mode of baptism 
 is concerned. With this they ought to be con 
 tent, in the assurance that they are right. 
 
 YII. — The Existence of Baptisteries. 
 
 The question of hajptisteries, or places artili- 
 cially prepared for the baptism of candidates, 
 deserves a brief notice, as it serves to illustrate 
 the primitive and long-continued' manner of bap- 
 tizing by immersion. 
 
 At first, as we know from the New Testament 
 
THE BAl'TIST CHURCn DIRECTOKT. 195 
 
 history, converts were baptized in rivers, pools, 
 and fountains, whenever these might be found 
 convenient for the purpose. But afterwards, as 
 Christiauitj extended, and converts multiplied, 
 and especially in large cities, convenience if not 
 necessity required the construction of pools or 
 fountains, expressly for the administration of the 
 ordinance. 
 
 These places at first were, doubtless, very sim- 
 ple- — merely open cisterns. Afterwards a roof or 
 dome over the pool was added, as a shelter for 
 the congregation. And finally they came to be 
 built, with great care and elegance. They were 
 usually constructed in a c'rcular or an octagonal 
 form, with the baptistery proper, or pool, in the 
 centre, and the sides either open, or surrounded 
 by cloisters, dressing rooms, or rooms for other 
 religious purposes. 
 
 These buildings were separate and distinct 
 from the church, but near to it ; and were thus 
 used from the third to the sv3otK century. Dur- 
 ing the latter part of the sixth century, bap- 
 tisteries began for greater convenience to be 
 built in the porch or vestibule of the church, and 
 gtili later within the body of the church itself. 
 But it was not until near the middle of the 
 seventeenth century, that these baptisteries foi 
 immersion, gave place to mere basins for spriuk- 
 
196 THE BAPTIST CHUKCH DIRECTORY. 
 
 ling. This change was made in EngLand by 
 tlie authority of the Westminster Assembly of 
 Divines. 
 
 Dr. Wall says respecting this: ^'-As fa! 
 ajprinkling, properly so-called, it was, at 164.5, 
 just then beginning, and used by very few. 
 This learned Assembly could not remember that 
 fonts to baptize in had been always used by the 
 primitive Christians, long before the beginning 
 of Popery, and ever since churches were built. 
 And that basins, except in cases of necessity, 
 were never used by Papists^ or any other Christ- 
 ians, whosoever, tijl by themselves." 
 
 Dr. Cave says : " These baptisteries were 
 anciently very capacious, because the stated 
 times of baptism returning but seldom, there 
 were usually great multitudes to be baptized at 
 the same time ; and then the manner of baptizing 
 by immersion or dipping under water, made it 
 necessary to have a large font likewise." 
 
 Bingham says : " In the Apostolical age, and 
 some time after, before churches and baptisteries 
 were generally erected, they baptized in any 
 place where they had convenience, as John bap- 
 tized in Jordan, and Philip baptized the Eunuch 
 in the wilderness, and Paul, the jailer in his own 
 bouse." 
 
 Dr. Murdock says : ^' The baptisteries wer« 
 
THE BAPTISl CHURCH DIEKCTORY. 197 
 
 properly buildings adjacent to the cliurclieSj in 
 whidi the catechumens were instructed, and 
 where were a sort of cisterns, into which watei 
 was let at the time of baptism, and in which tho 
 candidates were baptized by immersion^ 
 
 Tertulltan says : " Peter "baptized his con- 
 verts in the Tiber at Eome, as John had done in 
 Jordan ; and there was no difference whether a 
 man was baptized in the sea, or in a lake, in a 
 river, or a fountain." 
 
 Tliese facts relating to baptisteries as places 
 for the baptism of converts prove conclusively, 
 even if there were no other evidences, that bap- 
 tism was performed by the immersion of the can- 
 didates, since structures and fonts of the kind 
 could not have been made for the administration 
 of the ordinance, had it been performed by 
 gprinkling, or pouring water upon the persons, 
 instead of plunging them into water. 
 
 Several of these ancient baptisteries are still 
 in existence, and others are well known in the 
 records of Christian antiquities ; as those of 
 Florence, Yenice, Pisa, ISTaples, Bologna, Ea- 
 venna, and the Lateran at Rome. This last ia 
 considered the most ancient now existing. That 
 at Pisa was completed in 1160, and is of an 
 octagonal form, being about 129 feet in diameter, 
 and 179 feet high. That at Florence is about 
 
188 THE BAPTIST CHUKCH DIPJ:CTOKT. 
 
 90 feet in diaineter, octagonal in shapo, with 
 a iofty dome. These dimensions, of course, 
 apply to the building, and not to the pool 
 of water. That of St. Sophia, at Constanti- 
 nople, was so spacions, as on one occasion to 
 accommodate a numerous council which held 
 its session in the building. The term hajp- 
 tistery was, as is evident, applied indifferently 
 both to the pool or font, and to the building 
 which inclosed and covered it. 
 
 For information on this subject, consult Cave's 
 Primitive Christianity, Bingham's Christian An- 
 tiquities, Encyclopedias, Edinburgh, Britannica, 
 Brand's, Relig. Knowledge, Americana, and 
 Robinson's Hist. Baptism. 
 
 Tin. — The Rise of Sprinkling. 
 
 But how came it that the practice of immer- 
 sion as the mode of baptism was ever departed 
 from ? And when and how did sprinkling arise 
 to take its place ? That question is readily an- 
 Bwered. 
 
 The first recorded instance of any deviation 
 from the apostolic practice of dijyptng in bap- 
 tism, is tliat of NovATiAN, which occurred about 
 the middle of the third century, or a.d. 250. 
 This case is recorded by Eusebius, in his Church 
 History, and Dr. Wall, in his researches, could 
 
THE BAPTIST CHUPwCH DIRECTORY 199 
 
 and no instance of pouring or sprinkling earlier 
 
 than this. 
 
 Novatian being sick, and as was Supposed 
 about to die, greatly desired to be baptized, and 
 as it was tliought he could not be immersed on 
 account of his sickness, water was poured pro- 
 fusely over him, as he lay on his bed, so as to re- 
 semble as much as possible a submersion. But 
 this was regarded at the time as a substitute, and 
 not a valid baptism ; because, when sometime 
 afterwards, he having recovered, it was proposed 
 to make him bishop, this was objected by many 
 that he had not been properly baptized. 
 
 From that time, however, ^c>i^H7i^ and sprinh- 
 ling were occasionally resorted to in cases of sick 
 or feeble persons, hence called clinio baptism, 
 because administered to candidates on their beds. 
 But dipping continued the common practice. In 
 the Romish church pouring was tolerated in the 
 eighth century, and in the sixteenth century was 
 generally adopted as a matter of convenience. 
 It was not claimed, however, that this was ac- 
 cording to apostolic usages, but that the church 
 hi^d a right to change ordinances. 
 
 Dr. Wall says, France was " the first country 
 in the world where baptism by affusion waa 
 used ordinarily to persons in health." Of Eng- 
 land he says, ^^ The oflfices and liturgies did all 
 
200 THE EArXIST CHUKCH DIKECTOKT. 
 
 along enjoin dvp^ing^ without any mention of 
 ■pourhig or spririkling.^^ About 1550, sprinkling 
 began to prevail, being adopted first in cases of 
 " weak children," and " within the time of a half 
 a century, from 1550 to 1600, prevailed to be 
 the more general." 
 
 The history of sprinkling as given in the Edin- 
 burgh Encyclopedia, under the article "bap- 
 tism," is as follows. The first law to sanction 
 sprinkling as a mode of baptism, was made by 
 Pope Stephen IL, in 753. "It was not till the 
 year 1311 that a council held at Eavenna de- 
 clared immersion or sjprinMing to be indifierent." 
 Before that time sprinkling had been resorted 
 only in cases of supposed necessity. " In this 
 country (Scotland), however, sprinkling was 
 never practised in ordinary cases, till after the 
 Keformation ; and in England, even in the reign 
 of Edward VI., immersion was commonly ob- 
 served." But during the persecutions which fol- 
 lowed the death of Edward YL, and the acces- 
 sion cf the Catholic Queen Mary, many of the 
 Protestants, especially the Scotch, fled to Ge- 
 neva, where, under the influence and teachings 
 of the celebrated John Calvin, they imbibed a 
 preference for sprinkling. " These Scottish ex- 
 iles who had renounced the authority of the 
 Pope, implicitly acknowledged the authority of 
 
TBE BAPTIST CHURCH DIRECTORY. 201 
 
 Calvin ; and returning to their own country with 
 John Knox at their head, in 1559, established 
 sprinkling in Scotland. From Scotland thi;^ 
 practice made its way intc England in the reign 
 of Elizabeth, but was nOi. authorized by the 
 established church." 
 
 Calvin had prepared a form of baptismal ser- 
 vice; to be used in the Genevan Church, in which 
 'pouring was substituted for dipping^ and of which 
 Dr. Wall says, "'for an office or liturgy of any 
 Church, this is, I believe, the first in the world, 
 that prescribes aspersion absolutely." This the 
 English Churches imitated. In 1643 the West- 
 minster Assembly of Divines, voted in Convo- 
 cation, by one majority, against baptizing by 
 immersion^ and the following year Parliament 
 sanctioned their decision, and enacted that sprhik' 
 ling should be the legal mode of administering 
 the ordinance. 
 
 IX. — Objections Answered. 
 
 Some Pedobaptists, with more zeal than either 
 discretion or learning, have objected to hnrrte'i 
 aion as the primitive mode of baptism, sayir 
 the Jordan had not sufficient depth of water for 
 dipping candidates, and that Jerusalem had no 
 conveniencies for the immersion of the thousands 
 9* 
 
202 TKS BAPTIST CHUECH DIRECTORY. 
 
 converted under the Apostles' preaching. Let 
 Buch persons consider the following facts: 
 
 1. In 1848, Lieut. Lynch, in the United States 
 service, was sent by our government in command 
 of an expedition to explore the Jordan and tho 
 Dead Sea. He passed the entire length of the 
 Jordan in boats, and made constant and accurate 
 examination of all its features. These were re- 
 corded and published. He found the river vary- 
 ing in width from seventy-five to two hundred 
 feet, and its depth from three to twelve feet. At 
 Bethabara, where tradition has fixed the place 
 of our Saviour's baptism, and where John bap- 
 tized the multitudes, Lieut. Lynch gives the 
 width as one hundred and twenty feet, and tho 
 greatest depth as twelve feet. To this place thou- 
 sands of pilgrims continue to come every year, 
 at a certain season, to hathe in the waters where 
 they believe Christ was baptized. The expedi- 
 tion witnessed one of these occasions, and had 
 their boats in readiness to prevent accidon'B, 
 which were liable to occur while the multitudes 
 were bathing. There is certainly no lack of wa- 
 ter there. 
 
 2. In Jernsalem there were anciently several 
 cisterns, or pools of large size, sufficient to accom- 
 modate hundreds of bathers at the same time. 
 Outside, but near the city, were others of still 
 
THE BAPTIST CHURCH DIRECTORY. 203 
 
 larp'/^ capacity. These were constructed parti}' 
 to aff?-d opportunity for the many ablutions re- 
 quired by the Mosaic law, and partly to supply 
 the city with water. Some of them still contain 
 water, and afford admirable convenience for the 
 administration of baptism. Others are in a ru- 
 ined stat^, but distinctly sliow their original con- 
 struction, and capacity. The most of them were 
 in repair, and continued to be used, for hundreds 
 of j'CarD after Christ, as history proves. 
 
 According to Dr. Robinson, who visited Jeru- 
 salem recently, and made accurate measurement 
 of these pools, there are even now most abundant 
 opportunities for baptizing. His statements are 
 fully corroborated by Dr. Sampson, who has 
 verified them by personal observation. ' The pool 
 of Bethesda is 360 feet long, 130 feet wide, and 
 75 feet deep ; and when it was full of water was 
 a considerable pond, covering more than an acre 
 of ground. The pool of Siloam^ 53 feet long, 
 18 feet wide, and 19 feet deep, has now a depth 
 of 2 or 3 feet, but can easily be increased to 
 a much greater depth. The Ujpper Pool^ 316 
 feet long, 218 feet wide, 18 feet deep, and covers 
 an acre and a half of ground. The Pool oj 
 Hesehiah^ 240 feet long, 141: wide, partly filled 
 with water. The Lower Pool of GiJion, 592 feet 
 long, 260 feet wide, 4-0 feet deep, and covers more 
 
201 THE BAPTIST CHURCH DIRF.< 'TORT. 
 
 than three-and-a-half acres. This pool is now dry, 
 but as late as the time of the Crusaders waa 
 abundantly supplied with water, and free to the 
 use of all. Several others are also fciind. These 
 pools were all constructed with the sides gradu- 
 ally sloping, so as to make a descent into their 
 perfectly convenient, to any desired depth 
 These statements are abundantly justified by Dr 
 Barclay, missionary at Jerusalem, and the mosl 
 competent and reliable of all authorities on this 
 subject, so far as the city of Jerusalem is con- 
 cerned. 
 
 Such facts show how entirely gratuitous, and 
 destitute of reason, are all objections to immer- 
 sion as the primitive mode of baptism, on the 
 ground of an insufficiency of water, either at the 
 Jordan or in Jerusalem. And these investiga- 
 tions and measurements were not made by Bap- 
 tists for the purpose of establishing a theory, but 
 by Pedobaptists, for the purpose of scientific and 
 antiquarian research. They do, h>weverj most 
 fully vindicate the truth. 
 
CHAPTER in. 
 
 THE QUESTION OF INFANT BAPTISM. 
 
 Baptists believe that no person should be bap- 
 tized, except on a profession of faith in Christ. 
 Since infants are incapable of exercising or pro- 
 fessing that faith, they evidently are not proper 
 subjects for baptism ; and to baptize them would 
 be both unauthorized and wrong. Pedobaptists, 
 on the contrary, believe in and practise infcmi 
 haptism as right and scriptural. Which are cor- 
 rect? Which act according to the teachings of 
 the Xew Testament and the practice of the 
 apostles ? 
 
 Baptists assert the following facts : 
 
 1. That in the New Testament there is neither 
 precept nor example to authorize or sanction the 
 practice, nor even an allusion to the baptism of 
 infants. 
 
 2. That Christ did not command it, and neither 
 the Apostles nor early Christians practised it. 
 
 3. That it arose with, and was a part of, the 
 early corruption of the Christian Church. 
 
 4. That it is presumptuous and censurable oa 
 
206 THE BAPTIST CHUEOH DIRECTOET. 
 
 the part of parents, sp:)nsors, and adniinigtrators^ 
 and productive of great evil to the child which 
 receives it, and to the church which allows it. 
 
 I. — Whe^s^ did Infant Baptism arise? 
 
 The first mention of it in history is made I y 
 Tertullian, the beginning of tlie third century / 
 and he opposes it, and speaks of it as a practice 
 of neither long standing nor general observ- 
 ance. Bingham, before mentioned, believes it 
 existed at an earlier period, which he is anxious 
 to prove by vague inferences and obscure allu- 
 sions. Yet this mention of it by Tertullian is the 
 earliest he was able to find ; though it is certain 
 he would have found it, had there been any 
 earlier reference to it accessible. 
 
 Bp. Burnett says, "There is no ^Apress pre- 
 cept or rule given in the ISTew Testament for 
 the baptism of infants." 
 
 Luther says, " It cannot be proved by the sa- 
 cred Scripture that infant baptism was instituted 
 by Christ, or begun by the first Christians after 
 the Apostles." 
 
 Goodwin says, "Baptism supposes regenera- 
 tion sure in itself first. Read all the Acts, still it 
 is said, they helieved and were baptized." 
 
 LiMBORCH says, " There is no instance can be 
 produced from which it may indisputably be in* 
 
THE BAPTIST CHUKCH DIRECTOIiY. 207 
 
 ferred that any cJiild was baptized by the A.pos« 
 ties." 
 
 Baxter says, " I conclude that all examples of 
 baptism in Scripture do mention only the adnjin- 
 istration of it to the professors of saving faith / 
 and the precepts give us no other direction." 
 
 CcTRCELLEirs savs, the baptism of infants in the 
 two first centuries after Christ was altogether un- 
 known ; but in the third ^ndi fourth was allowed 
 by some few. In the fifth and following ages it 
 was generally received." 
 
 Dr. Wall, the ablest defender and most learned 
 advocate of infant baptism, says, " Among all the 
 persons that are recorded as baptized by the 
 Apostles, there is no express mention of any in- 
 fants." 
 
 jSTeander, perhaps the most learned and reli- 
 able of all church historians, says, " Baptism was 
 administered at iirst only Xo adults^ as men were 
 accustomed to conceive of haptism Siwdi faith as 
 Btrictly connected." 
 
 HiPPOLYTcs, bishop of Pontus, who wrote in the 
 first half of the third century, says, " We in our 
 days never defended the baptism of children, 
 which in our day had only begun to be practised 
 in some rei^ions." ''The baptism of ijifants we 
 did not know." And Bunsen, his learned trans* 
 lator, declares that infant hayptism, in the mo« 
 
208 THE BAPTIST CHUECn DIRECTORY. 
 
 dern sense, was utterly unknown in the eaily 
 cliurch, to the middle of the third centmj. 
 
 Dr. Hx^NNA says, " Scripture knows nothing of 
 the baptism of infants." 
 
 Prof. Jacob: says, " Infant baptism was estab* 
 lished neither bj Christ nor the Apostles." 
 
 Similar concessions have been made by Eras- 
 mus, Calvin, Yives, Taylor, Mosheim, Gieseler, 
 Coleman, Meyer, De Wett, Olshausen, Lange, 
 Hodge, Stuart, Woods, and others, though at the 
 same time justifying the practice on other 
 grounds. They are agreed that Tertullian is tho 
 hrst writer who distinctly mentions the practice, 
 and that it must have arisen about that time, 
 A.D. 20tl:. Had it been much earlier, it would 
 have been mentioned by some earlier writer. 
 
 11. — From what Cause did it Arise ? 
 
 The answer to this question is plain, and should 
 be satisfactory. Soon after the ascension of our 
 Saviour, various heresies arose and were mingled 
 with the doctrines of the Gospel, and many su- 
 perstitious rites corrupted the simple ordinances 
 of Christianity. In this, all scholars and histo- 
 rians are agreed. Yery early the notion began 
 to prevail that the ordinances possessed a myste- 
 rious efficacy, a sanctifying power, and that to 
 die without receiving Baptism and the Supper, 
 
THE BAPTIST CHURCH DIRECTORY. 209 
 
 was to endanger the salv^ation of tlie soul. Thug 
 parents, very naturally being desirous of making 
 certain the salvation of their children by every 
 possible means, began to request baptism for 
 them, thereby to insure their spiritual safety. 
 This vras at first, probably, done only in the cases 
 of sick or dying children, but afterwards it be- 
 came general. It was essentially the same idea 
 as that which led to the practice of sprinkling for 
 baptism — a false notion of the efficacy of the ordi- 
 nance. 'No one who carefully reads the early 
 history of Christianity can fail to see the correct- 
 ness of this expl&nation. 
 
CHAPTER IV. 
 
 THE commu:n^ion question. 
 
 There exists, between Baptists and Peclobai> 
 tists, a difference of opinion respecting the ques- 
 tion of Church Commnnion, as to who are pro- 
 perly qualified to partake of the Lord's Supper, 
 and what are the scriptural qualifications. Both 
 hold that baptism necessarily precedes the com- 
 nnmion as a qualification for its privileges, and 
 that l)a{ptized helievers in Christ only, are to be in- 
 vited to it. But what is Baptisui ? Pedobap- 
 tists assert that persons sprinkled, poured upon, 
 or immersed, are properly baptized, and there- 
 fore invite such persons to the Lord's table. 
 Baptists, however, declare that persons immersed 
 only are baptized, and therefore invite none 
 others to the Lord's table. 
 
 This practice of Pedobaptists is called open^ or 
 free communion, because it embraces the diffe- 
 rent denominations of evangelical Christians. 
 Tlie practice of Baptists is commonly called close^ 
 or restricted communion, because it restricts ot 
 
THE BAPTIST CIIURCU DIRECTORY*. 211 
 
 confines the privileges of the Lord's Supper to im- 
 mersed believers. These terms, however, are not 
 very truthful or accurate, since hoth practise a 
 restricted communion, and both adopt the same 
 rule, and advocate the same principles, as to the 
 terms of communion ; vrhile the real difference 
 lies in their different views of what constitutes 
 baptism. 
 
 But the question of Baptism is not the only 
 question. Are there other qualifications prere- 
 quisite to the communion ? And if so, what are 
 they? And who is to decide whether these quali- 
 fications exist, whether these conditions have 
 been complied with — the cliurch or the commu- 
 nicant? These questions involve the vital ele- 
 ments of church structure, and of church order. 
 
 1. — Subjects of Communion. 
 
 Let us inquire who are entitled, and have a 
 right to, the privileges of the Lord's Supper. 
 Ma}^ all persons, without distinction, who desire 
 to do so, partake of it ? If so, that would consti- 
 tute, in fact, an open, or free communion — and 
 in reality, that is the only open communion. Or, 
 must this privilege be restricted to regenerate per- 
 sons, believers in Christ? If so, then who is to be 
 the judge of their faith, whether they are regene- 
 rate persons? Must the church to wh'ch thej 
 
S12 THE BArT-IST CHUKCH DIKECTOKY. 
 
 come decide this qnestioD, or may the iudividu* 
 aid themselves decide it ? 
 
 Still more, if the privilege is to be restricted 
 to believers, and none but regenerate persona 
 are to be admitted, then are o2l believers, 
 all regenerate persons, to be so admitted with- 
 out any further condition or qualiiicalion ? Is 
 regeneration the only test ? Or must they also 
 be first baptized, and be found walking hi godli- 
 ness of life ? And who is to judge whether these 
 conditions have been strictly complied with ? Is 
 the church to exercise this jurisdiction and right 
 of judgment, or is it to be left wliollj^ to the pri- 
 vate convictions of the individual^ to decide the 
 question of his own fitness ? 
 
 II. — Open Communionists. 
 
 The advocates of wdiat is called open com- 
 munion, are of three classes. 
 
 1. Those who hold that baptism is a necessary 
 condition of, and prei-equisite to the Lord's Sup- 
 per, but assert that j)0U7'i?ig, sj?7'inkling^ and irn- 
 mersing, are all, and equally, lawful and scriptu- 
 ral modes of baptism ; and therefore persons bap- 
 tized by either mode, and living correct Christian, 
 lives, are qualified subjects for the Lord's Sup- 
 per. Of this class are Pedobaptists generally of 
 the various deaoniinations. 
 
THE BAPTIST CHrECH' DmECTORr. 213 
 
 2. Tliose who agree that baptism is a pre- 
 requisite to the communion, and who believe 
 tliat nothing but immersion is scriptural baptism, 
 but wh :• hold that the conscientious convictions 
 of the individuals themselves rather than the 
 judgment of the church, are to be taken as the 
 rule of action. Consequentlv, if the individual 
 believes himself to have been properly baptized, 
 when he was sprinkled, and desires the commu- 
 nion, he should be admitted to the table on his 
 own faith in the validity of his baptism, though 
 the church does not believe he has been baptized 
 at all. Of this class are immersed members of 
 Pedobaptist churches, and the greater part of 
 Open Communion Baptists. 
 
 3. Those who deny that baptism is a necessary 
 condition of, or prerequisite to the communion, 
 at all, and hold that there is no fixed order in the 
 ordinances, by which Baptism must precede the 
 Supper, but that the Supper may be lawfully re- 
 ceived by those who have never been baptized 
 m any way. Consequently, they would have the 
 communion allowed to those who have believed 
 in Christ, whether they have made any public 
 profession of their faith, are connected ^rith any 
 church, or have been baptized, or not. Of this 
 class are a part of the Open Communioi Laptista 
 and a few Pedobaptists. 
 
B14 THE BAPTIST CHURCH DIRECTORY. 
 
 All theso arguments for an open and nnrestrict- 
 ed communion at the Lord's Table, are unsound, 
 and unreasonable, as will appear by a more care« 
 ful examination of them. 
 
 Let ns examine in order the positions occu' 
 pied by these three classes of open commnnioti- 
 ists. 
 
 1st. Those who advocate a free communion, 
 based on the validity oi sjprinlding and jpouring 
 as modes of baptism, take for granted what is to 
 be proved, namely, that baptism has several 
 modes^ all equally scriptural. On this point the 
 whole argument rests, whether baptism can be 
 performed in any other way than by immersion ? 
 The argument for immersion as the exchiswe 
 mode of baptism, must determine this question.^ 
 .2d. Those who assert that a clnirch in admit- 
 ting persons to the communion should act on tlie 
 personal convictions of the individual, instead of 
 the settled faith and convictions of the church 
 itself, and receive such as helieve themselves quor 
 lijied. w^hether the church considers them quali- 
 fied or not. 
 
 This mode of reasoning in favor of open com- 
 munion, is exposed to fatal objections. It denies 
 the right of the church to judge of the fitness of 
 
 » See Part Second, chap. 11. 
 
THE BAPTIST CHURCH DIRECTORY. 215 
 
 candidates to receive the ordinances wliicli it 
 maintains ; it allows right of conscience, of judg- 
 ment, and of action to the individual^ but denies 
 it to the church / it accepts the opinions of per- 
 Bons, rather than the word of God, as the rule 
 of action. 
 
 But have churches a riglit to judge of the qua- 
 lification of" candidates? To say who may, and 
 who may not be admitted to the ordinances of 
 the Gospel ? They evidently have such a right. 
 And it is their duty to exercise that right, and to 
 require all who wish to enjoy the privilege, to 
 comply with the conditions of the Gospel — not, 
 indeed, with conditions which they have made, 
 but with those which Christ has established. 
 
 Christ has committed the ordinances to his 
 churches for them to preserve in their purity, 
 and to administer in strict fidelity to him ; not 
 according to any laws or regulations which the 
 church may create, but according to the laws and 
 conditions which he has given them. If Christ 
 has thrown around the ordinance of the Supper 
 certain conditions as safeguards to its sanctity, it 
 would be a criminal indifference to his authority 
 and disobedience to his commands, to break 
 down those safeguards and allow those condi- 
 tions to be neglected. 
 
 Each church must of necessity be the interpret 
 
SI 6 THE BAPTIST CHURCH DIEECTORT. 
 
 ter of the laws of Christ, so far as its own duties 
 are coTicerned, jnst as each individual must be, 
 60 far as his duties are concerned. Each church 
 must judge for itself what are the ordinances it 
 is required to administer, and to whom they are 
 to be administered. It would be preposterous to 
 say, that persons outside the church, who had no 
 rights in it, no authority over it, and no connec- 
 tion with it, should dictate to that church and 
 direct whom they should baptize and receive to 
 the Lord's Supper. Or for such persons to come 
 into the church and assert their right to any or all 
 the privileges of the church, without invitation 
 or permission, and even against the wishes and 
 conscientious convictions of its members. 
 
 Equally unreasonable would it be for any per- 
 son outside the church to claim the right to its 
 commnnion, when he had not complied with the 
 conditions which that church believed the Gos- 
 pel required. One might as well claim the right 
 to vote in its meetings of business, or exercise 
 any other privilege which belongs to its members 
 alone. It would be no more unreasonable for 
 one to expect to be received t.t> laptisri^ without 
 being converted^ simply because he thought him- 
 self fit, than to expect to be received to convm/a- 
 nion without* being 'baptized^ simply because he 
 thouD^ht himself^fit. 
 
THE BAPTIST CHURcm DIRECTORY. 21 "J 
 
 If a person can come to the communion on hia 
 own convictions, withont the consent or against 
 the convictions of the church, he C3rtainly can be 
 received to baptism in the same way. By the 
 same reasoning, he could become a member of 
 the church without the church's act or consent. 
 The supposition is absurd. Such a course would 
 effectually break up and destroy all church order, 
 and the very organization of churches. By this 
 I'easoning, also, all discipline would be effectu- 
 ally destroyed ; since, if a church has no right to 
 debar or restrain those outside from its privileges, 
 it certainly has no right to debar or restrain 
 those inside, even when believed to be unworthy ; 
 unless, indeed, the world has more rights and pri- 
 vileges in a Christian church than its own mem- 
 bers. Thus, also, a member excluded for heresy, 
 disorderly walk, or vicious conduct, would only 
 be dismissed into a larger liberty, since, as a 
 heathen man and a publican, he could come to 
 the Lord's Table on liis own convictions of fitness, 
 while as a merrhber he was judged unworthy and 
 denied the privilege. This whole course of rea- 
 soning is contradictory, and its conclusions ab- 
 surd. 
 
 [N'o person would expect to enjoy the privi- 
 leges of membership in any social or secular soci- 
 ety, until he had complied with the conditioivi of 
 * 10 
 
218 THE BAPTIST OHUPwCH DIRECTORY. 
 
 meinbersliip. Much more strictly should the or« 
 dhiances of the Gospel be guarded and preserved 
 from all infraction, not according to any notions, 
 rules, or prejudices of men, but according to the 
 word and the will of Christ. 
 
 3d. Those who deny that baptism is at all ne- 
 cessary as a preparation or qualification for the 
 Lord's Table, substantially deny that the Supper 
 is a meir.orial of Christ, but hold it only as a 
 sign of Christian fellowship, do violence to Scrip- 
 ture teaching, and contradict the opinions of the 
 great mass of Christians in all ages. They also 
 involve themselves in many difficulties by such 
 an argument. 
 
 Is baptism, therefore, pre-requisite to the 
 Lord's Supper ? Must persons first be baptized 
 in order to have a scriptural right to the commu- 
 nion ! Does the K^ew Testament teacli this order 
 and relation in the ordinances ? 
 
 A few deny that baptism is a necessary condi- 
 tion of the Supper, and that few, strange to say, 
 are for the most part Baptists, who attempt to 
 reach an open, or free communion, by this denial. 
 Seeing the logical absurdity of attempting to 
 establish an unrestricted church fellov/ship with 
 Pedobaptists, while holding l)aptism to be a pre- 
 reqaiyite, they have adopted the theological ab- 
 Burdity of asserting that the inward washing o/ 
 
rH£ BAPTIST CHURCH DIRECTORY. 2.13 
 
 rogeneration was a sufficient, and the only neces- 
 sary preparation and condition fur coming to 
 the Lord's Table, without being baptized at 
 all. 
 
 In answer to the views and arguments of this 
 class of persons, consider the following facts : 
 
 {a.) What are the teachings of the ISTew Testa- 
 ment on this subject? It is very true that neither 
 our Saviour nor his Apostles did, in so many 
 words, declare that no unbaptized person could 
 partake of the Supper. Neither did they say 
 or intimate that unbaptized persons could receive 
 the Supper, nor is there the most distant allusion 
 to any such thing. Nor can any part of the New 
 Testament, by the m.ost liberal construction, be 
 made to countenance, or give the least warrant 
 to such an inference. Indeed, these conclusions 
 Beem to be reached only by doing violence to the 
 plain and obvious scope and spirit of the inspired 
 teachings. 
 
 (5.) The example of our Saviour at the institu- 
 tion of the Supper must be observed. Who sat 
 down with him to eat and di-ink ? Whom did he 
 invite to his own table? Unbaptized persons? 
 By no means. But his se.ect and chosen disci- 
 ples, who had followed him in the regeneration, 
 and were baptized into his name. To these ha 
 distributed the symbols of his love and sacrifice. 
 
220 THE BAPTIST CHURCH DIRECTORY, 
 
 (c.) The language of Christ in the great com 
 mission, and in other similar directions and de- 
 clarations, is against the supposition that imbap' 
 tized persons may rightfullj receive the Supper, 
 tlis command is to teach all nations, ha^tizing 
 them ; declaring that those who helieve^ and are 
 haptized^ shall be saved. The relative order in 
 which these words stand, indicate the relation 
 which the acts they express sustain to each other, 
 and forbid the supposition that persons can law- 
 fully overstep the ordinance of baptism into the 
 most sacred privileges of the church, any more 
 than they can overstep repentance or faith into 
 the ordinance of baptism. 
 
 Can it be presumed that Christ would, or that 
 Christian consistency could, put the Lord's Table 
 before either of these injunctions ? And if put 
 before " baptize," where before ? Shall it be be- 
 fore " believe " also, or before " repent?*' Who 
 shall determine its true position ? 
 
 {d.) In all the JS'ev/ Testament historj^, where 
 reference is made to the fellowship of saints in the 
 communion of the Supper, there is not the re- 
 motest allusion to the fact that any others were 
 admitted to the privilege except baptized be- 
 lievers. And still more, in all such cases, the 
 circumstances, and the language used, are such 
 as to forbid the inference that unbaptizod persona 
 
THE BAPTIST CUCIcUH DIPwECTORY. 22] 
 
 ever received the communion. The directions 
 and instructions of the Apostles with reference to 
 the observance of the Supper, the reproofs admi- 
 nistered for an abuse of it, all refer and are ad- 
 dressed exclusively to the members of the 
 cluirches — baptized believers. These who he- 
 lievecl^ and gladly received the word, were hap- 
 t'lzed J then added to the church ^ and then they 
 continued steadfast in the Apostles' doctrine^ and 
 in hreaMng ofhread^ and praj^er. 
 
 {e) The almost universal and unvarying belief 
 and practice of Christian churches and denomi- 
 nations, in all ages, should be regarded as evi 
 dence on such a question. Both Catholic and 
 Protestant Christians assert the necessity of 
 baptism as a prerequisite to the Supper. 
 
 Justin Martyr says, " This food is called by us 
 the Eucharist, of which it is not lawful for any to 
 partake but such as believe the things taught by 
 us to be true, and have heen hai^tized.^'' 
 
 Dr. Wall says, " "N'o church ever gave the 
 communion to any persons before they were bap- 
 tized. Among all the absurdities that ever were 
 held, none ever maintained that any person 
 Bhould partake of the com m anion before he 'joa9 
 baptized y 
 
 Dr. Doddridge says, " It is (pertain that so faf 
 HO our knowledge of primitive antiquity reaches, 
 
222 THE BAPTIST CHUKCH DIEECTORT. 
 
 no uribaptized person received tlie Lord's Snp- 
 per," 
 
 Dr. Dick says, " Xone having a rio^lit to the 
 holy tatle but those who have been previonsly 
 pnrjfied by the washing of water and b}^ the 
 vord." 
 
 Indeed, so nnanimous and universal have been 
 the opinions and practices of all Christians, in the 
 past, holding baptism to be a condition of, and 
 prerequisite to the communion of the Supper, 
 that the contrary was scarcely thought of, until 
 M'ithin a comparatively late period. The splen- 
 did talent and genius of Robert Hall gave it an 
 importance never before attained. He wished 
 to practise free communion, and saw no other 
 way of doing it. While holding that immersion 
 was the 07ily baptism, sprinkled persons could 
 not consistently be invited to the Lord's Table, 
 except by denying that baptism did of necessity 
 precede the Supper. He thrust aside baptism for 
 the sake of reaching his Pedobaptist brethren at 
 the Communion. They accepted his conclusions, 
 were glad to meet him there, but utterly denied 
 his premises, and said that baptism loas a neces* 
 Bary condition of the communion. Even Mr. 
 Hall saw and acknowledged the difficulties of hia 
 position. 
 
 His views have obtained considerable favoi 
 
THE BAPTIST CHUKCH DIRECTORY. 22S 
 
 ^I'ith English Baptists, not on account of their 
 consistency or intrinsic force, but because of the 
 great attraction of his reputation and ability. 
 Their want of consistency, however, must pre- 
 vent their gaining any general prevalence, cer- 
 tainly in this country. Baptists will never 
 accept such arguments, and Pedobaptists will 
 reject a free communion offered on such terms 
 and sustained by such reasoning. 
 
 III. — Baptists' Communion. 
 
 The view which Baptists take of the Lord's 
 Supper is this : that it is a symbolic ordinance, 
 designed to set forth and teach great practical 
 and fundamental doctrines in the Gospel eco- 
 nomy ; that it is an orviinance of commemoration, 
 observed, not as a test of Christian fellowship, 
 but in remembrance of Christ ; tliat the church 
 has both the riofht and is in dutv bound to iudo-e 
 \}f the fitness of candidates to partake of it, 
 strictly guarding its sanctity from all unlawful 
 intrusion ; and that baptism — that is, immersion^ 
 in the name of the Father, Son, and Holy Spirit, 
 on a profession of faith in Christ — is prerequisite 
 to it. 
 
 Baptism, though it must necessarily precede 
 the Supper, is not, however, the only condition on 
 which the privileges of the communion depend 
 
224 THE BAPTIST CHTTECH DIKECTOEY. 
 
 What, then, are these conditions or jyrerequidteA 
 to the communion ? They are three : 1 . Conver- 
 sion ; 2. Baptism; 3. A godly life. A church 
 is not at liberty to require less nor more of any 
 Dne than this. 
 
 1. Conversion. — No person lias any right to, 
 nor can be a suitable subject for the privileges 
 of the communion, unless he is truly regenerated 
 by the Spirit of God, having exercised a saving 
 faith in Christ. Even though he may have been 
 baptized, and may be living an upright life, 
 without regeneration he cannot be a spiritual 
 member of Christ, and consequently not a fit 
 member of his church. 
 
 2. Ba])tisin. — By this ordinance a Christian 
 disciple is transferred from the world and initi- 
 ated into the church. As the Supper is an 
 ordinance within the church, the individual must 
 pass through this door of baptism to reach it. 
 By the regenerating work of the Spirit on the 
 heart, one becomes a member of Christ's spiritual 
 body, so by a confession and a symbolic repre- 
 eentation of that inward work in the ordinance 
 of baptism, he becomes a member of the visible 
 church. Without scriptural baptism, therefore, 
 one cannot properly be a member of the church, 
 lior entitled to the communion. 
 
 3. A godly life. — A person may have been 
 
THE BAPTIST CHUKCH DIRECTORY. 225 
 
 truly converted and scriptiirally baptized, and 
 yet, if he has imbibed dangerous heresies, or if 
 he be living in the practice of grievous sins, or 
 otherwise wallcing di^orderly^ so as to be a 
 reproach to his profession and an injury to the 
 cause of Gospel truth, he is not a fit subject for 
 the sacred privileges of the Lord's Supper. His 
 walk and conversation must be such as become 
 godliness, and as will not dishonor the Gospel he 
 professes to obey. 
 
 It is, therefore, abundantly evident that the 
 ordinance of the Supper is, in the strictest sense, 
 a church ordinance ; that is, to be administered 
 within the church, and to those within the church. 
 The church is also to judge of the qualifications 
 of those w^io wish to receive it, and to decide 
 who has, and who has not complied with the 
 Gospel conditions. 
 
 This statement of the three prerequisites to 
 communion sufficiently explains the three follow- 
 mg facts. 
 
 (a.) The reason why Baptists do not invito 
 Pedobaptists to their communion, is because 
 Buch persons have not been baptized. And even 
 though they say and think they have been bap- 
 tized, yet the church with which they may desire 
 to commune must judge of that question in the 
 case of all who propose to partake with them. 
 10* ■ 
 
226 THE BAPTIST CHURCH DIRECTORY. 
 
 Persons only sjorinkled, or poured n^pon^ are nol 
 scriptiirally baptized, and therefore cannot con- 
 Bistently be invited to the Supper in a church 
 where nothing but immersion is believed to be 
 baptism. 
 
 (5.) The reason why Baptists do not feel at 
 liberty to commune with Pedobaptists is the 
 same, viz. : they do not consider such persons as 
 baptized at all. They would be giving their 
 example and influence to sanction and support 
 what they believe to be an error, should they 
 commune with such, however pious and godly in 
 other respects they might be. 
 
 (c.) The reason why Baptist churches do not 
 invite immersed members of Pedobaptist churches 
 to their communion is, because such persons, 
 though they have been scripturally baptized, 
 yet, by continuing in a church which practises 
 sprinkling for baptism, thus putting a human 
 device in place of an ordinance of Christ, they 
 are thereby walking disorderly as to Gospel 
 truth and Gospel ordinances, and are not entitled 
 to the privilege of the Supper. This is the 
 more obvious, because such persons believe that 
 sprinkling is not scriptural baptism, inasmuch 
 as they would not receive it for baptism, but 
 were immersed. By continuing their member- 
 srhip in such a church, therefore, tliey are sup 
 
THE BAPTIST CHURCH DISECTOKY. 22"/ 
 
 porting wliat they tlieraselves believe and confesg 
 to be an error. For this reason, Baptists do 
 properly refuse them an invitation to the Lord's 
 Table. 
 
 lY. — Pedobaptist Communion. 
 
 Pedobaptist churches believe in, and piac- 
 tise close communion as really^ tliough not to 
 the same extent, as do the Baptists. And all 
 such churches admit, and profess to be governed 
 by the same rules and principles, as to the 
 terms and subjects of communion, as do Baptist 
 churches themselves ; the same as are set forth 
 above. The real difference is in their views 
 of baptism. 
 
 These churches, whether they be Congrega- 
 tionalists, Episcopalian, Methodist, Presbyterian, 
 or of any other evangelical denomination, agree 
 entirely with the Baptists, that persons must 
 receive baptism 'before being admitted to the 
 Supper. ]N"or will they allow any, though they 
 be their dearest friends, and acknowledged to 
 be truly regenerate and living godly lives, to 
 come to the communion until they have been 
 baptized, as they — that is, the churchy not the 
 
 individual understand baptism, either by 
 
 sprinlcling^ jpouring^ or dij^ping. All others 
 
228 THE BAl'TIST CHUKCH DIKECTORr. 
 
 they exclude from the Lord's Table, thereby 
 practising close communion. 
 
 Now, for the communion to be really (yj)en^ the 
 church must impose no conditions^ must require 
 no qualifications, but leave it entirely to the 
 choice of the individual, to partake or not, as he 
 may please, and according as his personal wish, 
 or sense of propriety, may dictate. The moment 
 a church says, the person must be baptized, or 
 converted even, or must comply with any other 
 condition, that moment it restricts the commu- 
 nion to a specific class, shutting out ail others, 
 and of necessity it becomes a restricted, or close 
 communion. This result is inevitable. 
 
 All churches that claim the right to judge of 
 the fitness of persons who receive the Supper, 
 and admit only those who have complied with 
 certain conditions as prerequisites, excluding all 
 others, are truly and properly close communion. 
 And those only are truly and properly open com- 
 munion, which allow all persons to be judges, 
 each in his own case, of his fitness for the ordi- 
 nance, and to receive it if he desires to do so. 
 
 Baptists and Pedobaptists agree as to the rela- 
 tions of the ordinances, and -as to the terms of 
 comnrjnion, but differ as to what baptism is ; or 
 rather, as to how it is to be administered. Bap- 
 ihXjn assert that dij?ping is its only mode, whila 
 
THE BAPTIST CHUKCH DIRECTORY. 229 
 
 Pedobaptists declare that it may properlv be ad- 
 ministered by diijping^ jpouring^ or sprinkling. 
 They all agree that baptism is a prerequisite to 
 the communion ; consequently, that no person, 
 however good and holy, has a right to the latter 
 until he has received the former. They all agree 
 further, that the church which spreads the Sup- 
 per, is to judge whether those who desire to 
 come to it are qualified, by having complied 
 with the conditions. 
 
 It is true, Baptists carry their close commu- 
 nion one step further than Pedobaptists do, by 
 excluding them from the Supper, as they exclude 
 others, but for the same reason, and by the same 
 rule. The difference between them consists in 
 their different views of what constitutes baptism. 
 Pedobaptists are therefore m.ost unreasonable, 
 who say they do not object to Baptists' views 
 of baptism, but dislike their close communion ; 
 whereas, the real difficulty is with baptism. If 
 their views of baptism 'are correct, their close 
 communion follows of necessity, even according 
 to the reasoning and practice of Pedobaptists 
 themselves. All follow the same rule as to the 
 Supper. They should, therefore, first prove that 
 immersion is not the only mode of baptism taught 
 in the ]N"ew Testament, or cease their objection 
 to close communion as practised by Baptists. 
 
230 THE BAPTIST CHUKCH DIRECIORT. 
 
 It must not be overlooked, also, that in cue 
 direction, Pedobaptists carry their practice of 
 close communion much further than the Baptists 
 do ; inasmuch as they exclude from the Lord's 
 Table a large class of their own members, viz., 
 baptized children^ not allowing them communion, 
 though they be members. Baptists do not deny 
 the Supper to their owm members, in good stand- 
 ing. If children are suitable subjects for bap- 
 tism, it seems most unreasonable to exclude them 
 from the communion. 
 
 Y. — Objections Answered. 
 
 Various objections are urged by Pedobap- 
 tists against the views and practices of Baptists 
 respecting the Communion. 
 
 1. Baptists are sometimes asked by Pedobap- 
 tists, " Why do you not invite us to your com- 
 munion ? Is it because you do not consider us 
 Christians ?" 
 
 To this, the simple answer is, Because you ha^ / 
 not been baptized. And Baptists might inquire 
 in return, Why do you not invite to your com- 
 munion persons converted but not baptized ? 
 Are they not Christians ? If Christ has received 
 them, why do you reject them ? 
 
 2. Again it is said, " Baptism is not a saving 
 
THE BAPTIST CHURCH DIKECTOEY. 231 
 
 ordinance ; why, then, make it a test of commu- 
 nion ?'' 
 
 To this the answer is, Why do you make bap- 
 tism a test of communion, by refusing to com 
 mune with those whom you say have not been 
 baptized? But, shall we refuse to obey Christ 
 unless it be in something which we consider sav- 
 ing ? Shall we disregard plain positive com- 
 mands, because we dislike them ? Baptists do 
 not practise immersion because it is saving^ 
 but because it is commanded. They do not bap- 
 tize candidates to save them ; but to show that 
 they are already saved; that is, in a state of grace 
 or salvation. Those who recognize Christ as 
 their only lawgiver in matters of religion, should 
 not presume to question the propriety, or decide 
 as to the importance of his commands. Their 
 duty is to obey. 
 
 3. Or the objection may be urged in this form, 
 "You make too much of baptism; you make it 
 a saving ordinance." 
 
 To this objection, this is the reply : AYe do not 
 make it a saving ordinance, because we will not 
 administer it to persons until after they have 
 exercised a saving faith in Christ. They are, 
 therefore, saved before we will baptize them. 
 You are the ones who make baptism a saving 
 ordinance, by administering it to unconscioua 
 
E32 THE BAPTIST CHURCH DIKEOTCRf, 
 
 infants before tliej can exercise repentance or a 
 saving faith, believing that in some mysterious 
 way their salvation is more probable, than if not 
 baptized, and consequently believing that bap- 
 tism has a sanctifying, or a saving efficacy, on 
 those to whom it is administered. 
 
 4. It is also said, " We invite you to onr com- 
 munion ; why do you not show the same liberal 
 and generous spirit ?" 
 
 To which they reply. You can well afford to 
 invite us, and do no violence to your conscience, 
 because you believe that oicr baptism is scrip- 
 tural and valid. But since we do not believe 
 that your baptism is either scriptural or valid, 
 we cannot invite you to the Lord's Table without 
 doing what we believe to be contrary to the Gos- 
 pel, thereby violating our consciences. 
 
 5. Some urge this objection, " It is the Lord's 
 Table, why, therefore, do you exclude any of the 
 Lord's people ?" 
 
 A sufficient answer is to say, It is the Lord^a 
 Table, therefore we have no discretion in the case. 
 We have no right to do less or m-ore than he has 
 commanded. If it were our table, we might in- 
 vite all. But we must not lo^e our brethren bet- 
 ter than we love Christ. We must not be so 
 anxious to please and commune witli the disci- 
 ples, as to disobey the Master for the sake of do 
 
THE BAPTIST CHUKCH DIRECTORY. 233 
 
 Ing it. Because it is the Lord's Table, we cannot 
 go beyond his instructions. We must be guided 
 not by sympathies for our brethren, but by love 
 for our Lord : that love which obeys. 
 
 6. Sometimes it is said, " If the Lord has re- 
 ceived us, why should not you?" 
 
 This supposes that all whom the Lord receives 
 to a spiritual fellowship with himself, in the for- 
 giveness of sins, the church ought to receive to 
 its communion. If this be so, then ought Pedo- 
 baptists to receive unbaptized converts to their 
 communion. J3ut this is an error. The Lord 
 receives children dying in unconscious infancy; 
 but that is no reason why the church should ad- 
 minister the Supper to such. 
 
 7. Again, this objection is urged, " We hope 
 to commune together in heaven, ought we not, 
 therefore, to commune together on earth?" 
 
 This, like most other similar objections, is pro- 
 bably made more for the sake of objecting than 
 because it has any force against what is called 
 " close communion." It is based on a misconcep- 
 tion of the true nature of Christ's temporal king- 
 dom, and the distinction between the earthly an/ 
 the heavenly states of the church. It suppose 
 that we should invite to the Lord's Table all witl 
 whom we hope to commune in heaven. If this 
 be true, then Pedobaptists are doing wrong as 
 
234 THE BAPTIST CKUKCH DIRECTORY. 
 
 well as Baptists. But this, also, is an error. We 
 all hope to meet many from among papists, here- 
 tics, and perhaps -heathen, many even who are 
 Dow unconverted, in heaven. But is that any 
 reason why we should invite them to the fellow- 
 ship of the church now ? Certainly not. Christ 
 has given his church laws, regulations, offices, 
 and ordinances, to fit it for its work, and meet 
 the conditions of its earthly state, none of which 
 will be had or needed in the heavenly state. 
 
 8. Baptists are sometimes accused of being 
 "bigoted," "unkind," "sectarian," "thinking 
 themselves better than others," " opposed to 
 Christian union," because they practise a re- 
 stricted communion. 
 
 The same charge might be brought with equal 
 force against Pedobaptists, since they also prac- 
 tise a restricted communion. But how can 
 these charges be made against those who are 
 simply and only attempting to do what they con- 
 scientiously believe the law of Christ requires 
 them to do? If they are mistaken, show thei*^ 
 their error. They have no love for, nor profit in 
 close communion, aside from their desire to obey 
 Christ. They believe and practise it under groat 
 temporal disadvantages, bearing the censures of 
 their brethren on account of it. Their only at* 
 tachment to it or interest in it, arises from the 
 
THE BArTIST CHURCH DIRECTORY. 235 
 
 fact that they believe it to be according to the 
 v/ill and the word of Christ, and they desire to be 
 found obeying the divine requisition. Prove to 
 them that sprinkling is enjoined in the New 
 Testament, for baptism, or tliat mibaptized per- 
 sons shonld be admitted to the Lord's Supper, 
 and they will abandon restricted communion. 
 Until this is done, all unkind censures, for doing 
 what they believe to be right, appear very much 
 as if those who make them, have a secret con- 
 viction that they themselves are the ones in error, 
 which unpleasant conviction they wish to hide 
 by objecting to others. 
 
 Let every one who professes to love Christ, 
 endeavor to maintain a spirit of humility and 
 meekness, being gentle and kind to all, never 
 accusing, ever forgiving; by careful study of 
 God's word, and prayer for the illumination of 
 the Holy Spirit, seeking to know what the Divine 
 Truth teaches, and what the will of God is, and 
 allowing no human influence to prevent a strict 
 obedience to God's word, in all things. 
 
CHAPTER Y. 
 
 THE QUESTIOX OF CnURCH OFFICERS. 
 
 How many orders of officers ought a chnich 
 to have, according to the teachings of the ISTew 
 Testament and the practice of the Apostles and 
 early Christians ? 
 
 Baptists, and some other denominations of 
 Christians, say there are, and ought to be two 
 only. These two are pastors and deacons. But 
 some denominations say there onght to be three 
 orders in the ministry, and the Romish Church 
 lias carried the number up to ten or twelve. 
 
 In the Kew Testament the word hishoj)^ or 
 fastor^ and jpresbytei\ or elder^ imply the same 
 office, and are frequently applied to the same 
 mdividual.' The hishop was the pastor^ or over- 
 aeer of the church. Tlie deacons w^ere chosen 
 to attend rather to the temporal affairs of the 
 church, and thereby allow the pastor, or bishop, 
 to devote himself more exclusively to its spiritual 
 interests. 
 
 Neander says, the word presbyter^ or elder, 
 
 1 See F'rst Part, chap. ii. and vil, 
 236 
 
THE BAPTIST CHURCH DIRECTORY. 237 
 
 indicated rather the dignitj of the office, sinco 
 presbyters among the Jews were 'asually aged 
 and venerable men, while Mshop or episcojyos 
 designated the nature of their work, as overseer:^, 
 or pastors of the churches. The former title was 
 used by Jewish Christians, as a name familiar in 
 the synagogue, while the latter was chiefly used 
 by the Greek and other Gentile converts, as 
 liiore familiar and expressive to them. 
 
 The 'bishoj>s^ presbyters^ pastors^ or by what- 
 ever other name they miglit be called, were equal 
 in authority and the dignity of their office. 
 There was no high order of the clergy, placed 
 over other and lower orders, as is now seen in 
 some churches. But in process of time, as young 
 or feeble churches grew up near, or arose out of 
 those older and stronger, gradually the pastors of 
 the older and stronger ones, secured an ascend- 
 ency over the feebler; and the older churches 
 themselves obtained a controlling power over 
 thxC younger. Thus arose the rule of the metro- 
 politan over the provincial churches, and the 
 higher clergy over the lower, and the multiplica- 
 tion of orderc in the ministry. 
 
 This departure from apostolic practice was 
 natural, though not scriptural, is easily traced in 
 history, and generally conceded by scholars and 
 historianb. 
 
238 THE BAPTIST CHURCH DIRECTORY. 
 
 In the Epistles of Paul, the titles ])resbyter or 
 elder, and ej)iscopos or hishoj)^ are used inter- 
 changeably, and often addressed to the same indi- 
 vidual, and the qualifications and duties of both 
 are the same. This goes to prove that they were 
 one and the same office and officer. Pastors and 
 deacons are therefore the only scriptural officers 
 in a Gospel church. AYith these views en- 
 tirely agree many eminent Christian writers, 
 both ancient and modern, a great part of whom 
 are staunch prelatists therabehev^ as Bernaldus, 
 Tsidorus, Theodore t, Chryso«t<^w, j'<5vnne5 Whit- 
 teker, and Usher. 
 
CHAPTER YL 
 
 THE QUESTION OF CHURCH GOVERNMENT. 
 
 What is the true scriptural form of church 
 gove-rnment f ^ How ought churches to b3 go- 
 verned, and by whom should their affairs be ad- 
 ministered ? 
 
 There are three principal forms of church go- 
 vernment practised. 1. The prelatical ; where 
 the governing power resides in prelates, or 
 bishops, as in the Romish, Greek, English, and 
 some other churches. 2. The jpresbyterian ^ 
 where the governing power resides in presby- 
 teries and synods, as in the Scotch Kirk, the Lu- 
 theran, and the various Presbyterian churches. 
 ^. The independent ; where tlie governing power 
 esides in the members of each individual 
 jhurch, as the Baptists, Oongregationalists, and 
 some others. Which of these best accords with 
 the understood constitution and gove?'Pment of 
 the apostolic churches? 
 
 Each Baptist church is distinct from, and inde 
 
 > See First Part, chap. vi. 
 
24:0 THE BAPTIST CHUECH. DIRECTORY. 
 
 pendent of all otliers, having no ecclesiastical 
 connection with any, though maintaining, a 
 friendly Christian intercourse with all. The 
 government is administered by the body of the 
 members, where no one possesses a preeminence, 
 but each enjoys an equality of rights. ThiSj 
 they assert, is according to the Gospel idea, and 
 the practice of the primitive churches, and the 
 teachings of the Xew Testament. 
 
 To confirm this view, it will be found that the 
 Apostles regarded and treated the churches as 
 independent bodies. They directed their epistles 
 to the churches as such, and addressed the mem- 
 bers as equals among themselves. They reported 
 their own doings to the churches, and enjoined 
 npon them^ the duty of discipline. They also 
 recognized the right of the churches to elect 
 their own officers. 
 
 MosHEiM declares : " The power of enacting 
 laws, of appointing teachers and ministers, and 
 of determining controversies, was lodged in the 
 people at large." 
 
 Neander says : *' The churches were taught 
 to govern themselves. The brethren chose their 
 own officers from among themselves." With 
 these views agree manj^ other able scholars and 
 historians. 
 
 MosiiEiM describes the primitive church thus: 
 
THE BAPTIST CHUECH DIRECTOJRT. 24:1 
 
 *' Eacli independent cliurch, which had a bishop 
 or presbyter of its own, assumed, to itself tho 
 forms and rights of a little republic, or common- 
 wealth." Dr. Barrows, Dr. Barton, Archbishop 
 VvH lately, with other prelatists, agree in this 
 opinion, as likewise do nearly all reliable author- 
 ities on the history and constitution of the primi- 
 tive church. 
 
 In this respect, therefore, Baptist churcliea 
 are unquestionably founded on the apo^tciic 
 
 F^ 
 
CHAPTER VII. 
 
 BAPTIST HISTORY. 
 
 The question is often asked bj persons not 
 acquainted with Baptist history, ''^here did 
 the Baptists originate?" " How old are they ?^' 
 *' Who were their founders?" Really it is not so 
 important to know when, or how a denomination 
 originated, as to know whether they believe and 
 practise according to the Gospel. All that is 
 old is not true; nor is it any evidence that a 
 church is scriptural because it has antiquity to 
 boast. A glance at Baptist history may not be 
 unprofitable, however. 
 
 1. Early Sects. 
 
 It is conceded by all who are at all familiar 
 with history, that from the days of the Apostles 
 to the present time, there have existed com- 
 panies, congregations, and sects of Christians, 
 Beparate from the prevailing state churches. As 
 soon as such prevailing churches fell into errors, 
 became proud, corrupt and worldly, departing 
 
 242 
 
THE BAPTIST CHURCH DIRECTORY. 243 
 
 from the simplicity and spirituality of the Gospel, 
 then such as continued spiritual and godly sepa- 
 rated themselves from the multitude, worshipped 
 by themselves, and served God according to the 
 dictates of their own consciences. They main- 
 tained the doctrines and ordinances of Christ as 
 he had delivered them to his disciples, and wero 
 his true and faithful witnesses. 
 
 During all the world's dark ages, since the 
 kingdom of Christ appeared, these sects and 
 companies are admitted to have existed. They 
 have been called by many names, and have 
 differed somewhat among themselves in different 
 ages and in different countries. By the prevail- 
 ing churches from whom they were separated, 
 the}^ have been called heretics^ have been de- 
 famed, and persecuted perpetuall3\ Thousands 
 on thousands of them have been put to death by 
 the most painful tortures, while those spared to 
 live have been afflicted by unequalled cruelties. 
 Emperors, kings, and rulers, popes, priests, and 
 bishops, senates, synods, and councils, have per- 
 secuted them with every device which malice 
 could invent or power execute, to waste, blot 
 out, and exterminate them from the earth. 
 
 They were the few among the many, the weal? 
 oppressed by the strong ; with none to plead their 
 cause or to defend their rights, they could di 
 
244 THE BAFflST CHURCH DIKECTOEY. 
 
 nothing but snfFer. Thongh calumniated hj 
 tlieir eneiniesj who accused them of every crime, 
 and charged them with every enormity, they 
 OPi^ere the purest and the best of the ages and the 
 countries in which they lived, and maintained 
 the ordinances and doctrines of the Gospel 
 nearly in their primitive purity. Many of them 
 had separated themselves from the prevailing 
 churches to find a purer worship elsewhere, 
 while the greater part had never been connected 
 with the E-omish hierarchy. 
 
 Like some rivulet which pursues its way from 
 the mountains to the sea, parallel to, but never 
 mingling with the broad and turbulent stream., 
 these people have come down from the first ages 
 of Christianity, preserving and transmitting to 
 posterity the purest forms of practical godliness 
 and Gospel faith known to history during those 
 long-succeeding centuries of darkness and cor- 
 ruption. The reproaches and persecutions they 
 Buffered were because they bore testimony 
 against the errors and crimes that were practised 
 in the name of religion. No doubt they had some 
 faults, and maintained some. erroi*s ; but these 
 were fewer by far than those of their enemies. 
 
 During the two first centuries, Messalians, 
 Euchites, Montanists, were the names by which 
 some of these sects were known. 
 
TUE BAPTIST CHURCH DIRECTORY. 215 
 
 In tlie tldrd^ fourth^ and fifth centuries, the 
 Novati;!.ns arose, and became exceedingly nume- 
 rous, spreading throughout the Roman empire, 
 notwithstanding the persecutions practised upon 
 tliem "by their enemies. 
 
 Then came, in the fourth century, also the 
 Donatists, who multiplied rapidly, spread far 
 and wide, and continued long to exist. 
 
 In the seventh century the Paulicians began 
 to attract public attention, and long continued, 
 with others, the objects of hatred and persecu- 
 tion by the Homish church. 
 
 All these professed to hold the l^ew Testament 
 as the only rule of faith and practice, and to live 
 by its teachings. They held that none ought to 
 be received to membership in the churches, ex- 
 cept persons truly regenerated. They rebaptized 
 those received among them from the Eomish 
 Church, and for doing so were called Anabaptists, 
 They rejected infant baptism, as Mosheim, Allix, 
 Eobinson, and other histoiians assert. They 
 baptized by immersion, as did all professing 
 Christians during those ages.' Robinson, the 
 historian, calls^ them "Trinitarian Baptists." 
 The Paulicians became exceedingly numerous, 
 and were so cruelly persecuted that tlie empress 
 
 » See Part Secoal, chap. ii. 4, 6. 
 
846 THE BAPTIST CHURCH DIRECTORY. 
 
 Theodora is said to have caused not less than cms 
 hundred thousand to be put to death, having 
 first confiscated their property. 
 
 About the close of the tenth century carae intc 
 notice the Paterines, who probably were sub- 
 stantially the same people as those previously 
 existing under other names. These also rejected 
 infant baptism, protested against the corruptions 
 of the Romish Church, ' and, in consequence, 
 experienced severe and long-continued persecu- 
 tion from it. 
 
 In the eleventh und following centuries, these 
 sects took T\2W names, and attracted new 
 attention through Europe. They were called, 
 "WaldoTiSes, Albigenses, Yaudois, Cathari, Poor 
 Men of Lyons.. They became very numerous, 
 and ior centuries continued to multiply, and to 
 sufior persecution. 
 
 h]\ these ancient sects, though not known by 
 the name of Baptists^ did hold the prevailing 
 opinions which now characterize the Baptists. 
 As, for instance, they asserted the rights of faith 
 and conscience ; rejecting the authority of popes, 
 and the interference of princes in matters of 
 religion ; they denied infant baptism ; they bap- 
 tized by dipping ; they declared the JBible to be 
 the only rule of faith and practice in matters of 
 religion; and admitted none to their churcheg 
 
THK BAPTIST OHUROH DIRECTORY. 247 
 
 er ?cpt regenerated and godly persons. They 
 d Tered somewhat among themselves in different 
 C( untries and in different times, which was natu 
 ral, as they had no general ecclesiastical organ- 
 ization, but existed in independent churches and 
 C( immunities, constantly harassed, persecuted, 
 and scattered by their enemies. 
 
 From the apostolic age to the Reformatioii 
 tl'.ese people were the purest and the best tlie 
 world had to boast. They were the true church 
 aiid people of God. At the time of the Heforma- 
 tiou, under Luther, these sects, to a great degree, 
 fraternized with, and were lost in the multitudes 
 of the reformers. Those that continued a sepa- 
 rate existence, as the Waldenses of Piedmont, 
 abandoned dipping, adopted infant baptism, and 
 took the general forms of faith and worship 
 adopted by Protestant Pedobaptists. 
 
 2. Dutch Baptists, 
 Tiie Baptists of Holland are acknowledged by 
 historians to have had their origin at a very re- 
 mote period. Mosheim says: "The true origin 
 of that sect which acquired the name of Anabap- 
 tists, is hid in the remote depths of antiqicity^ 
 und is consequently extremely difficult to be 
 ascertained."^ Zuingle, the Swiss reformer, con* 
 
 ' Maclain's translation, ediflon 1811. 
 
24:8 THE BAPTIST CHURCH DIRECTORY. 
 
 temporary with Luther, says : "The institution of 
 Anabaptism is no novelty, but for thirteen hun 
 ired years has caused great disturbance in the 
 church." If it had existed 1,300 years before 
 Zuingle, it must liave gone back to within two 
 hundred years of Christ, to say the least. 
 
 Dr. Dermont, chaplain to the King of Hol- 
 land, and Dr. Ypeij, theological professor at 
 Groningen, received, a few years since, a royal 
 commission to prepare a history of the Reformed 
 Dutch Church. That history contains the follow- 
 ing manly, generous, and truthful testimony 
 touching the Dutch Baptists : " We have now 
 Been that the Baptists, who were formerly called 
 Anabaptists, and in later times Mennonites, were 
 the original Waldenses, and have long in the his- 
 tory of the church received the honor of that 
 origin. On this account the Bajptists may he 
 considered the only Christian community which 
 has stood since the ajyostles^ and as a Christian 
 society^ which has preserved ^ure the doctrines oj 
 the Gosjoel through all agesP 
 
 This is earnest and reliable testimony from 
 those who are not Baptists, and who have no 
 personal sympathy with the Baptists, but who 
 Bpeak frankly the truths which history has ro* 
 corded. 
 
THE BAPTIST CHURCH IJRECTORY. 249 
 
 3. Welsh baptists. 
 
 The Welsh Baptists claim their origin direct 
 from the Apostles, and urge in favor of the claim 
 reasons so cogent as have never been disproved. 
 When Austin, the Eomish monk, visited Wales 
 about the close of the sixth century , he found a 
 community of more than two thousand Christians 
 living quietly in the mountains, who discarded 
 the authority of the Eomish Church. Austin 
 labored to bring them to what he considered the 
 true faith. They refused all his overtures. 
 Yielding things in general, he reduced his de- 
 mand to three things in particular, namely, First, 
 that they should observe Easter in due form, 
 as ordered by the church. Second, That they 
 Bhould give Christendom, or baptism, to their 
 children. Third, That they should preach to 
 the English the word of God, as formerly di- 
 rected. 
 
 This demand upon them proves that they 
 neither observed the Romish ordinance of Easter, 
 nor baptized their children. Nor would they 
 submit to this final demand ; whereupon Austin 
 threatened them with war and wretchedness. 
 Kot long after, Wales was invaded by the Sax- 
 ons, and many of these Christians cruelly mur- 
 dered — as was believed — at the instigation of thi 
 exacting aud bigoted Austin. 
 11* 
 
250 THE BAPTISl CHURCH DIRECTORY. 
 
 4, English Baptists. 
 
 In England, from the twelfth to the seventeenth 
 century^ many Baptists suffered cruel perseoii* 
 tions and death, by burning, drowning, behead- 
 ing, with many inhuman tortm-es, because they 
 Morshipped God according to the dictates of His 
 word and their own consciences, and refused to 
 submit their faith to the dictates of popes and 
 kinirs. 
 
 o 
 
 In 1538, royal edicts were issued against them, 
 and several were burnt in Smithiield. Brandt 
 writes that, "In the year 1538, thirty-one Bap- 
 tists that fled from England, were put to death 
 at Deft, in Holland ; the men were beheaded, 
 and the women drowned." Bishop Latimer de- 
 clares, that " Baptists were burned in different 
 parts of the kingdom, and went to death with 
 good integrity," during the time of Edward YL 
 Under the rule of the Popish Mary, they suffered, 
 perhaps, no more than under that of the Protest- 
 ant Elizabeth : for during the reign of the latter, 
 a congregation of Baptists being discovered in 
 London, some were banished, twenty-seven im- 
 prisoned, and two burnt at Smithfield. In 1639, 
 Bailey wrote, that "under the shadow of inde- 
 pendency, they have lifted up their heads, and 
 increased their numbers above all sects in the 
 
THE BAPTIST CHUKCH DIRECTOKT. 251 
 
 hand. They have forty-six ch arches in and 
 about London. They are a people very fond of 
 reb'gions liberty, and very unwilling to be 
 brought under bondage of the judgment of any 
 other." 
 
 5. Artwrican Bajptists. 
 
 The history of American Baptists goes back 
 somewhat more than two hundred yea/rs. At 
 what time they first came to the country it is 
 Impossible to say. The first church was organ- 
 ized at Providence, K. L, under the care of Eoger 
 Williams, 1639. JMr. Williams was born in 
 Wales in 1598, educated at Oxford, Endand 
 and in 1630 came to America, and was minister 
 of the Puritan Church at Salem, Mass. But 
 soon after, having adopted Baptist sentiments, he 
 was banished and driven out of Massachusetts. 
 After having endured many and severe sufi'er- 
 ings in consequence, he settled at Providence, 
 with a few followers of like faith, laid the foun- 
 dations of that city, and having procured a char- 
 ter for the new colony, became the founder of 
 Rhode Island, calling both the State and city 
 Providence^ in recognition of the divine guid- 
 ance and protection which he had experienced. 
 
 Mr. WilUams was the first governor of the 
 colony, as well as first pastor of the church. Ho 
 
252 THE BAPTIST CKURCH DIRFCTOEY. 
 
 gave free toleration in matters of religions faith 
 and practice to all who chose to settle with him. 
 Thus he became the first ruler, and Rhode 
 Island the first State which offered entire 
 liberty to every person to worship God accord 
 ing to their own choice, without interference 
 froai the civil authority. As there was no Bap- 
 tist minister in the colony, now accessible, Mr. 
 Williams was immersed by one of his associates, 
 a layman, when he in turn baptized his associ- 
 ates, and organized a church 1639. On account 
 of the toleration granted to all, other Baptists, 
 who suffered much elsewliere, collected at Pro- 
 vidence, and at an early period spread through 
 the colony. 
 
 The next church formed was in Newport, in 
 16J:4:. There is, however, a considerable contro- 
 versy as to whether the present first church io 
 Providence, or the first church in Kewport, i? 
 the older. Priority is claimed by both. 
 
 Several of the churches formed next in order 
 of time were as follows : second church, New- 
 port, R.I., 165G ; first, Swansea, Mass., 1663 ; 
 first, Boston, 1665; church, North Kingston, H.L, 
 1665 ; Seventh-day church, Newport, 1671 ; 
 church, South Kingston, H.L, 16S0 ; church, Ti- 
 verton, R.L, 16S5 ; church, Middletown, N. J., 
 1688 ; church, Dublin, Pa., 16S9 ; church, Pis- 
 
THE BAPTIST CHURCH DIRECTORY. 25? 
 
 catawav, ]^ J., 1689 ; church, Charlestou, S.C., 
 1690 ; church, Cohansey, X.J., 1691 ; second 
 cliurch, Swansea, 1693 ; church, Phihadelphia, 
 Pa., 1693 ; church, Welsh Tract, Del, 1701 : 
 churcli, Groton, Ct., 1705 ; church, Smithfield, 
 R.L, 1706 ; Seventh-day church, PIscataway, 
 1707 ; church, Hopkinton, R.L, 1708. 
 
 In the common course of emigration, and the 
 usual changes of society, the sentiments of the 
 Baptists spread and their churches multiplied. 
 In 1768, there were, according to Edward's Ta- 
 bles, 137 churches in America. In 1790, accord- 
 ing to Asplund's Register, there were 872 
 churches ; 722 ordained and 419 unordained min- 
 isters ; with 64,975 churcli members. In 1812, 
 according to Benedict's History, the number of 
 churches was 2.633 ; ordained ministers. 2,142 ; 
 associations. 111 ; and 204,185 church members. 
 In 1836, according to Allen's Triennial Register, 
 there were 372 associations ; 7,299 churches ; 
 4,075 ordained and 966 licensed ministers; 
 517,523 church members, including the small de- 
 nominations of Seventh-day, Six Princi]3le, and 
 Free-will Baptists.^ 
 
 1 Much of the above information ami statistics has been obtained from 
 Benedict's History of the Baptists, In which may be found a vast amount ol 
 facts and history relating to the Baptists, both Ac erican and foreign, an- 
 cient and moderi. 
 
254 
 
 It lias been by some supposed, that all [t« 
 Baptist churches in the United States originated 
 in, and grew out of, that which Koger WiL 
 liams founded. This is a great mistake. Other 
 churches grew up in rapid succession around it, 
 but having no connection with it ; being com- 
 posed either of immigrants from Europe, or of 
 converts gathered on the ground. 
 
 It is estimated that one quarter of the popula- 
 tion of the United Stages is connected with the 
 Baptist denomination ; nearly one quarter with 
 the Methodists ; the remainder being divided 
 among the various othei denominations. The 
 Baptists represent a large amount of wealth, but 
 not so much in proportion to their numbers as 
 several of the other denominations. 
 
 The subjoined Table is taken from the Baptist 
 Almanac, published by the American Baptist 
 Publication Society, for 1859, which gives the 
 statistics for each State, for the United States, 
 and for I^Torth America, together with those of 
 the several smaller Baptist denominations. It 
 must be remembered, however, that these esti- 
 mates fall considerably below the truth, since 
 there are many clmrches not connected with tho 
 Associations, as well as' many of the associated 
 churches, from which no reports are obtained. 
 
THE BAPTIST CHURCH DIRECTORY. 
 
 255 
 
 REGULAR BAPTISTS IX NORTH AMERICA. 
 
 STATES. 
 
 Alabama 
 
 Arkansas 
 
 California 
 
 Connecticut 
 
 Delaware 
 
 District of Columbia. 
 
 Florida 
 
 Georgia 
 
 Illinois 
 
 Indiana 
 
 Indian Territory 
 
 Iowa 
 
 Kansas 
 
 Kentucky 
 
 Louisiana 
 
 Maine 
 
 Maryland 
 
 Massachusetts 
 
 Michigan 
 
 Minnesota 
 
 Mississippi 
 
 Missouri 
 
 Nebraska 
 
 New Hampshire 
 
 New Jersey 
 
 New York 
 
 North Carolina 
 
 Ohio 
 
 Oregon 
 
 Pennsylvania 
 
 Rhode Island 
 
 South Carolina . 
 
 Tennessee 
 
 Texas 
 
 Vermont 
 
 Virginia 
 
 Wisconsin 
 
 German and Dutch Ch. in the U.S. 
 
 Swedish Churches in the U. S 
 
 Welsh Churches in the U. S 
 
 Total in the United States. 
 
 Nova Scotia 
 
 New Brunswick 
 
 Canada 
 
 West India Islands* 
 
 53 
 119 
 3 
 5 
 112 
 996 
 496 
 495 
 
 45 
 230 
 
 30 
 845 
 212 
 277 
 
 34 
 26S 
 207 
 
 70 
 
 596 
 
 713 
 
 9 
 
 93 
 12u 
 839 
 692 
 504 
 
 31 
 3S5 
 
 51 
 4i)9 
 6331 
 
 C^ 
 
 415 
 145 
 
 52 
 
 117 
 
 4 
 
 8 
 
 57 
 586 
 336 
 256 
 
 4(1 
 159 
 
 15 
 372 
 It 9 
 183 
 
 3( 
 
 289 
 165 
 
 50 
 
 305 
 
 401 
 
 5 
 
 78 
 135 
 7S4 
 374 
 876 
 
 IP 
 2SS 
 
 61 
 285 
 3S6 
 
 45l>l 258 
 
 73 
 
 22 
 
 9 
 
 13 
 
 ""5 
 
 12 
 17 
 
 57 
 45 
 
 "34 
 
 1 
 
 37 
 
 6 
 
 9 
 
 "is 
 
 4 
 
 "45 
 
 40 
 
 1 
 
 6 
 
 19 
 
 110 
 
 65 
 
 62 
 
 15 
 
 48 
 
 5 
 
 11 
 
 50 
 
 576 12,3711 7,837 1,115 72,080 
 
 135 
 1131 
 
 227| 
 200! 
 
 5,041 
 
 1,204 
 
 31(0 
 
 489 
 
 13 
 
 50 
 
 641 
 
 5,481 
 
 2,188 
 
 2,179 
 
 400 
 
 1,17 
 
 24 
 
 5,136 
 
 864 
 
 703 
 
 1 
 
 1,204 
 
 728 
 
 215 
 
 8,362 
 
 2,678 
 
 10 
 
 166 
 
 891 
 
 4,474 
 
 5,245 
 
 2,562 
 
 - 15 
 
 L\530 
 
 1,389 
 
 4,856 
 
 3,727 
 
 2.408 
 
 414 
 
 7,840 
 
 695 
 
 241 
 
 150 
 
 250 
 
 1,539 
 460 
 
 1,232 
 1,800 
 
 60,231 
 10.974 
 
 1,822 
 
 18,273 
 
 426 
 
 1. 
 
 5,216 
 84,02? 
 3(»,50t 
 28,033 
 
 4,300 
 10,804 
 537 
 81,262 
 10,331 
 21,330 
 
 4,148 
 36,518 
 12,563 
 
 1,900 
 
 41,482 
 
 42,080 
 
 127 
 
 8.3591 
 16,911 
 92,873 
 59,778 
 31,819 
 85.S 
 37,278 
 
 9,015 
 61,965 
 46,397 
 18,727 
 
 8.097 
 107,263 
 
 8,791 
 
 2,357 
 551 
 
 1,400 
 
 1.3.057 
 
 7.708 
 13,715 
 36,250<l 
 
 Total in North America 593 i 13,046 8,221| l,2o3i 77,lll!l,ii9l,]ti7 
 
 Estimaterl. 
 
256 
 
 THE BAPTIST CHUECH DIRECTORY. 
 
 OTHER DEX0:MIXATI0XS THAT PRACTICE IMMERSION". 
 
 Denomiuations. 
 
 Anti-Mission Baptists 
 
 Free-Will Baptists 
 
 Six Principle Baptists 
 
 Seventh-Daj^ Baptists 
 
 Ch. of (jroil. "(Winc'brennarian's). 
 
 Disciples (Campbelites) 
 
 Tankers 
 
 Meniionites 
 
 1,8.0 
 
 1,298 
 
 18 
 
 275 
 
 2,000 
 150 
 
 5= 
 
 850 
 
 1,044 
 
 16 
 
 TO 
 
 132 
 
 2,000 
 
 150 
 
 202 
 
 800 I 250 . 
 
 1.500 
 4,36G 
 
 60,000 
 
 59,791 
 
 8,000 
 
 6,577 
 
 13,800 
 
 350:000 
 
 8,200 
 
 INCREASE IN TEN TEARS. 
 
 The following is the rate of progress niade in 
 the Kegular Baptist Churches in the United States 
 during the last ten years, from 1848 to 1858 : 
 
 Associations, Churches. Ordained Ministers. Members 
 
 1858 565 11,600 7,141 928,198 
 
 1848 421 8,205 4,950 067,750 
 
 Increajc, 144 8,395 
 
 !,191 265,443 
 
 OTHER FACTS. 
 
 From the same source of information, it ap- 
 pears that in all churches practising immersion, 
 there has been an increase of i7nmersed beUevers, 
 in ten years, of 475,878, being an average of 
 47.587 each year. Besides these, many are yearly 
 immersed in the various Pedobaptist churches. 
 
 • This we regard as a very high estimate, but the figures were the result ct 
 Inquiry of one of the most careful and reliable ministers of the deuominw 
 Uon to which they refer 
 
THE BAPTIST CRURCH DIRECTORY. 257 
 
 There are more than thirty loeeMy religious 
 2'fcriodiGals^ among the Baptists in the United 
 States, with fourteen monthly^ and two quarterly 
 publications. 
 
 As to institutions of learning, there are thirty- 
 four colleges and twelve theological seminaries^ 
 besides other less important schools. 
 
 BAPTISTS I In GREAT BRITAIN. 
 
 From the Baptist Hand Book for 1861^ pub- 
 lished in London, we learn that there are 34 As- 
 sociations, including 1,150 churches, with 123,000 
 members, nearly. The number of churches not 
 connected with, these Associations, is not stated. 
 There has been a clear increase of members in 
 these churches during 1860, of about 12,000! 
 The number of Communicants has trebled in 25 
 years. The denomination has 7 Colleges, with 
 an aggregate income of about $35,000. They 
 have 13 Benevolent Societies, v/iih an aggregate 
 income of §189,000, nearly. The most import- 
 ant of these Societies, is the Foreign Missiouarj^, 
 whose income is $147,700. About 70 places of 
 worship were erected, rebuilt, or enlarged, during 
 1859-60. The denomination is rapidly increasing 
 in numbers, influence, and public regard. 
 
CHAPTEE VIII. 
 
 FORMS AND BLANKS. 
 
 There is no fixed and necessary form for Let- 
 ters of Dismission, Minutes of Councils, Conven- 
 tions, and the like. Tliey will vary according 
 to the customs of churches and the taste of those 
 who construct them. The following present sub- 
 stantially the forms in common use • 
 
 1. Letter of Dismission} 
 
 The Baptist Church of 
 
 To the Baptist Church of . 
 
 Dear Brethren : 
 
 This is to certify that is a 
 
 member in good and regular standing with us, and 
 
 at • own request is hereby dismissed for the 
 
 purpose of uniting with you. When haa 
 
 60 nnited, connection with us will cease. 
 
 Done by order of the Church. 
 New York, May , 18 — . 
 
 , Ch. Cleric, 
 
 Thig letter will be valid for months. 
 
 * See First Part, chap, viii., iii.» 1, 
 
THE BAPTIST CHURCH DIRECTORY. 259 
 
 Note. — It is customary to limit letters to a specified time. 
 If they are not used during that time, an explanation must be 
 given to the church which granted them. The letters can bo 
 renewed at the discretion of the church. 
 
 2. Letter of Commendation. 
 
 New York, May , 18 — . 
 
 This certifies that is a menibef 
 
 in good standing in the Baptist Church in 
 
 , and is hereby commended to the coniidenca 
 
 and fellowship of sister churches, wherever Pro- 
 vidence may direct. 
 
 Pastor Bo/ptist Gliurch* 
 
 Note. — This form of letter is for members during a tempor- 
 ary absence from home, and given either by the pastor or by 
 the church. 
 
 3. Letter of Notification. 
 
 New York, May — — , 18 — • 
 
 To the Baptist Church. 
 
 Dear Brethren : 
 
 This certifies that was re- 
 ceived by letter from you, to membership in the 
 
 — .-Baptist Church, May , 18 — . 
 
 , Ch. Clerk, 
 
5'jO THE BAPTIST CHURCn DIRECTOKT. 
 
 Note 1. — This form is by some churches attached to every 
 ietter of dismission granted, and is to be filled by the church 
 lecciving said letter, and returned to notify the church grants 
 ing it, that the niemhe;* has been admitted to their fellowship. 
 
 Note 2. — Sometimes a letter is granted to " any church of 
 the same faith and order," instead of to a specified church, in 
 cases where the member is not certain with what church he 
 may wish to unite. 
 
 Note 3. — When members are dismissed to constitute a new 
 church, that fact should be stated in the letter. 
 
 4. Minutes of Church Meeting. 
 
 New York, May , 18 — . 
 
 The church held its regular meeting for busi- 
 ness this evening, at o'clock. Pastor, 
 
 moderator. 
 
 After singing, and reading the Scriptures, 
 prayer was offered by . 
 
 Minutes of the last meeting were read and 
 approved. 
 
 [Then follows a faithful record of the businesa 
 transacted.] 
 
 Meeting adjourned. 
 
 , Cleric. 
 
 Iv'oTE. — The records of a church should show, not only the 
 bare minutes of its business, but a concise and comprehensive 
 history of its progress, embracing all the important change^ 
 iiw}i'ianta^ and events which transpire iu connection with it. 
 
THE BAPTIST CHUKCU DIRECTOKY. 261 
 
 5. Call for an Ordaining Council. 
 
 New York, May , 18 — 
 
 Rio Baptist Church of 
 
 To the Baptist Church of 
 
 Dea.r Bketheen : 
 
 You are requested to send your pastor and two 
 
 brethren, to sit in council with us, July , at 
 
 o'clock, to consider the propriety of pub- 
 licly setting apart to the work of the Gospel 
 ministry, our brother . 
 
 The Council will meet in 
 
 The following churches are invited : . . . 
 By order of the Church, 
 
 . GUrk. 
 
 6. Call for a Recognizing Council. 
 
 New York, 3fay , 18—. 
 
 To the Baptist Church in . ~ 
 
 Dear Brethren : 
 
 In behalf of a company of brethren and sis- 
 ters in Christ, you are requested to send your 
 pastor and two delegates, to meet in council at 
 
 , July , at o'clock, to consider 
 
 the propriety of recognizinor said company of 
 
202 THE BAPTIST CHrKCH DIKECTORY. 
 
 bretliren and sisters, as a regular and independ 
 eut Church of Christ. 
 
 The /ollowing churches are invited: . . . 
 
 Affectionately yours, etc., 
 
 Com. or Clerk, 
 
 7. Call for an Advisory Council. 
 
 New York, May , 18 — . 
 
 The Baptist Church, 
 
 To the Baptist Church of 
 
 Dear Brethren : 
 
 You are requested to send your pastor and 
 
 two delegates, to sit in council July , 18 — , at 
 
 o'clock, to advise with us concerning cer- 
 tain unhappy difficulties existing among us, 
 which are disturbing our peace, and threatening 
 the most serious consequences to the w^elfare of 
 the church/ 
 
 The council will be held at •. The fol- 
 lowing churches are invited : 
 
 By order of the Church, 
 
 Clerk. 
 
 8e« First Part, cliap xil 1. 
 
THE BAPTIST CHURCH DI RECTO liT. 263 
 
 Note 1. — An advisory council may be called by individuals or 
 by a church. It may also be called to give advice as to other 
 matters, than those which disturb the peace and harmony of 
 the church. 
 
 Note 2. — Tlie form of the call should indicate the object of 
 the council, and the churches invited. 
 
 8. Minutes of a Council. 
 
 New York, May , 18- 
 
 An ecclesiastical council, called bv the 
 
 church, convened at this day, at 
 
 o'clock. 
 
 Organized by choosing Mode- 
 rator, and Clerk. 
 
 Prayer was offered by — . 
 
 The records of the church, relating to the call 
 of this council were read, stating the object to 
 be 
 
 The credentials of delegates were presented. 
 The following churches were represented by the 
 following brethren : 
 
 Churches. Delegates. 
 
 [Then follows a faithful record of whatevoi 
 business is done.] 
 Council dissolved. 
 
 Moderator, 
 
 C^c/'k, 
 
264 THE BAl'TIST CHURCH DIKECTORY. 
 
 Note 1. — A true and faithful record of the procet dings of 
 the council is to be made by the clerk, read and approved by 
 the council at the close, and signed by the moderator and 
 Klerk. 
 
 Note 2. — A copy of the minutes duly certified and signt}d, 
 should be furnished to the ciiurch, or persons calling th« 
 council. 
 
 9. Minutes of Committee, 
 
 New York, May^ 18 — 
 
 Committee met at at 
 
 — o'clock. 
 
 Present, 
 
 Brother in the chair. 
 
 Prayer by . 
 
 Minutes of last meeting read and approved. 
 
 [Record of business.] 
 
 Adjourned. 
 
 Secretary, 
 
 10. Minutes of a Cowoention, 
 
 New York, May^ — 18— 
 
 A convention called to consider . . . . , 
 
 . . . . met at , at o'clock. 
 
 — was chosen Cliairman, and 
 
 Secretary. 
 
THE BAITrST CHUKC:i DIRECTORY. 2G5 
 
 After prayer by , tlie Chairman 
 
 stated the object of the Convention to be ... . 
 
 J^Tlien follows a record of pioceedings.] 
 
 Adjourned or dissolved. 
 
 Chaimoan, 
 
 Secretary. 
 
 Note. — The rules of order for all meetings of business, 
 whether churches, councils, conventions, or committees, are 
 nubstantially the same. But each body has a right to forru 
 rules for itself, and decide its own order of business. 
 
 11. Form of License. 
 
 It is customary ior churches to give a license 
 to those who are believed to have been called to 
 preach the Gospel, but are not yet ready to be 
 ordained and enter fully upon the work of the 
 ministry. 
 
 The following is a form which may be varied 
 according to circumstances. 
 
 License.'^ 
 
 Tliis certifies that Brother i i. 
 
 member of the — church, in gKj<:»d 
 
 standing, and held by us in high esteem ; and 
 believing him to have been called of God to the 
 
 ' See First Part, chap. vii. 8. 
 
 12 
 
26Q THE BAPTIST CHUKCII DIKECTOKY. 
 
 work of tlie Gospel ministry, we hereby give 
 him our entire and cordial approbation in the 
 improvement of his gifts, by preaching the 
 Gospel as Providence may afford him an oppor- 
 tunity, praying the great Head of the church to 
 endow him with all needful grace, and crown his 
 labors with abundant success. 
 
 Done by order of the church, This day, 
 
 Hay , 18—. 
 
 Pastor, 
 
 Clerk. 
 
 12. Certificate of Ordination. 
 This certifies, that our Brother 
 
 was publicly ordained and set apart to the work 
 of the Gospel ministry, with prayer, and the lay- 
 ing on of hands, by the ministers, according to 
 the usages of Baptist churches, on May — , 18 — . 
 
 That he was called to ordination by the 
 
 Church, of which he was a member, and which, 
 after full and sufficient opportunity to judge of 
 his gifts, were agreed in the opinion, that he was 
 called of God to the work of the ministry. 
 
 That '■ — churches were represented in the 
 
 council, by ministers, and lay- 
 
 Dien, and that after a full, fair, and deliberate 
 
THE BAPTIST CHURCH DIRECTOKY. 207 
 
 examination, being satisfied on all points, the 
 council did unanimously recommend his ordina- 
 tion. 
 
 That our Brother did accord- 
 ingly receive the full, entire, and nearty appro- 
 bation of the council, in his officially entering 
 upon the work of the ministry, administering 
 the ordinances of the Grospel, and performing all 
 those duties, and enjoying all those privileges to 
 which a minister of Christ is called. 
 
 And may the blessing of the great Head of the 
 Church attend him, crown his labors with abund- 
 ant success, and make him an honored instru- 
 ment of good to Zion and the world. 
 
 Moderator. 
 
 Clerk. 
 
 New York, Sept. —, 18—. 
 
CHAPTEE IX. 
 
 BENEVOLENT SOCIETIES. 
 
 Every Christian should* have a general knowl- 
 edge of what is being done, especially bj his own 
 denomination, for the spread of the Grospel, and 
 the conversion of the world. The following are 
 the principal benevolent societies, for missionary 
 purposes, connected with the Baptist denomina- 
 tion ; in this country. — 
 
 1. Missionary Union. 1814. 
 
 On February 19, 1812, Eev. Adoniram Judson, 
 in company with Rev. Mr. N'ewell, and their wives, 
 sailed from Salem, Mass., as missionaries for Asia, 
 under the auspices of the American Board of 
 Commissioners for Foreign Missions. The Rev. 
 Luther Rice, together with Rev. Messrs. ISTott and 
 Hall, sailed the day before from Philadelphia, for 
 the same destination. Strange as it may seem, 
 Mr. Judson and his wife, and Mr. Rice, though 
 separated on their voyage, experienced a similar 
 change of views respecting the ordinance of bap- 
 
THE BAPTIST CHUECH DIRECTORY. 269 
 
 tism, and on reaching India, they united them- 
 selves with the Baptists, and resigning their connec- 
 tion with the Board of Commissioners, sent back 
 an appeal for support to the Baptists of America. 
 
 Their plans for the establishment of a mission, 
 were met bj the most decided hostility on the part 
 of the British Government, and they were com- 
 pelled to leave Calcutta, when Mr. Rice returned 
 to America, to excite if possible a deeper interest 
 on behalf of the heathen, while Mr. Judson, in a 
 very providential manner, and contrary to all his 
 previous plans, entered Burmah, and arrived at 
 Rangoon, July, 1813. 
 
 These events deeply aroused the attention of 
 American Baptists, and produced a general con- 
 viction that immediate efforts shoii-ld be made to 
 organize a society for the support of foreign mis- 
 sions. Accordingly a convention was called, 
 composed of delegates from churches and asso- 
 ciations. This convention met in Philadelphia 
 May IS, 1814:, wdien the "Triennial Convention " 
 was formed, under the name of "The General 
 Missionary Convention of the Baptist Denomi- 
 nation in the United States of America for 
 Foreign Missions." This society continued to 
 operate efficiently until November, 1815, when 
 at a special meeting held in New York, various 
 changes were made in its constitution and the 
 '-'odo of its operations, and the name changed to 
 
270 THE BAPTIST CHURCH DIEECTCRY. 
 
 that of ^' American Baptist Missionary Union,'* 
 which it still retains. 
 
 At the last annual meeting, held in Philadel- 
 phia, May, 1858, the society reported for the 
 year then just closed, $97,808 collected, and 
 $97,797 expended ; 81 missionaries and 246 native 
 assistants ; 107 missions, and 779 out stations ; 
 812 churches; 22,669 church members, about 
 14,000 of whom are in Asia and 7,000 iii Eu- 
 rope. About 3,000 baptisms Avere reported dur- 
 ing the past year. These missions are in Bur- 
 mah, Assam, Siam, Arracan, China, France, 
 and Germany, and in three tribes of American 
 Indians. Those in Asia are chiefly in Burmah, 
 and those in Europe mostly in Germany. 
 
 The Union rneets annually, as does its Board 
 but the administration of its affairs is chiefly in 
 the hands of the Executive Committee, which 
 holds weekly meetings, and is located in Boston. 
 
 2. American Baptist Publication Society. 1 8241 
 
 The American Baptist Publication Society 
 grew out of the ''Baptist General Tract Society," 
 which was formed at "Washington, D. C, Feb. 
 20, 1821. The Tract Society itself grew out of a 
 concurrence of providenfial circumstances, evi- 
 dently designed to foster a gracious enterprise 
 for the good of society. Kev. Noah I>avis, 
 
THE BArnST CliUKCH DIRECTORY. 271 
 
 Rev. J. D. Knowles, and Rev. Dr. Staughton, wera 
 chiefly instrumental in its origination. 
 
 During its first year, this Society published 
 nineteen tracts, containing, in all, fifty-six pages, 
 of which 86,000 copies, in the aggregate, were 
 circulated. In 1826, the society was trans- 
 ferred to Philadelphia, as better calculated for 
 the centre of its operations. In 1827, the publi- 
 cation of a monthly magazine was commenced, 
 wnth the title of Baptist Tract Magazine. At 
 length a necessity for hooks became apparent, to 
 supply Sabbath-school libraries, and furnish 
 religious reading for families. Books of a denom- 
 inational character, such as other societies w^ould 
 not, and private publishers could not, at the 
 time, well supply, were called for. 
 
 At the sixteenth anniversary, held with the 
 Tabernacle church in Kew York, April, 1840, 
 the Society was reorganized on a broader basis, 
 and called the " American Baptist Publication 
 Society," for the publication of a denominational 
 and general religious literature. During the 
 previous sixteen years of its existence, 160 diffe- 
 rent tracts had been published, of which about 
 51:,000,OOn pages had been circulated at ai5 
 expense of not far from $86,000. A fund for the 
 erection of a Tract House had been raisod 
 amounting to nearly $10,000. 
 
272 THE BAPTIST CHl^RCH DIRKCTOKr. 
 
 After its reorgaDization, the Society extended 
 its operations, and pursu^vd tlietn with increased 
 vigor. Particularly did the work of CoJ/portag6 
 receive great attention. In 1855 the constitution 
 was still further amended, and in 1856 the "New 
 England Sunday School Union," a society simi- 
 lar in character and aim, was merged in this. 
 It deserved to be noticed that as early as 1811, a 
 society called the " Evangelical Tract Society," 
 was organized by the Baptists in Boston, and 
 from that time onward Boston had been the 
 centre of operations in the department of reli- 
 gious publication by the Baptists, but which was 
 chiefly confined to New England. 
 
 From the last report of the Publication 
 Society, it appears that during the year previous 
 to May 1858, $60,585 were collected, and 
 $60,430 were disbursed. During the year, Hfty- 
 three colporters had been employed, whose 
 aggregate labors amounted to more than twenty- 
 seven years : 20,052 volumes sold, 4,996 volumes 
 given away; 187,184 pages of tracts distributed; 
 8,263 sermons preached, 1,107 pi'ayer-meetings 
 held, 802 converts baptized, eighteen churchea 
 formed, twenty-nine Sabbath-schools organized. 
 Of the " Young Reaper," a periodical for Sun- 
 day schools, 70,000 copies were issued monthly. 
 
THE BAPTIST CHURCH DIRECTORY. 2 id 
 
 3. Home Mission Society. 1832. 
 
 Strictly speaking, the first society organized by 
 American Baptists for missionary purposes, was 
 a home mission society. This was the " Massa- 
 chusetts Baptist Missionary Society," organized in 
 1802, '*to furnish occasional preaching, and to 
 promote the knowledge of evangelical truth in 
 the new settlements within the United States, or 
 further, if circumstances should render it proper." 
 Other societies were subsequently formed, as the 
 ** Kew York Baptist Missionary Society." These 
 continued for many years to perform efficient 
 service in the cause of home evangelization. But 
 they were, to a great degree, local in their ope- 
 rations, and restricted in their membership ; 
 they did not command the sympathies and the 
 cooperation of the denomination generally. A 
 national society was needed. 
 
 Chiefly through the efforts of Baptists in Bos- 
 ton, an exploration of the new States and territo- 
 riee was undertaken, with a view to organize a 
 society for more comprehensive operations. This 
 work of exploration was performed by Kev. Jon- 
 athan Going, and was so efficiently done, and the 
 necessity of more extended missionary efforts so 
 earnestly pressed upon tl e churches as to lead 
 to the organization of the present society. 
 15* 
 
274 THE BArXIST CHUKCH DIRECTDEY. 
 
 Preliminary steps having been taken, the 
 '' American Baptist Home Mission Society," waa 
 organized by a con.veution called for that pur- 
 pose, April 27, 1832. 
 
 The Board is located in 'New York, and holds 
 monthly meetings, the Society itself meeting an- 
 nually. At its last anniversary, in May, 1858, 
 the Society reported $43,126 received during the 
 year then just closed ; $47,634 disbursed in the 
 same time. During that year, 93 missionaries 
 and 6 collecting agents had been employed. 
 These missionaries vrere distributed in 16 states, 
 territories and provinces. Of these, also, twenty 
 preached the Gospel in eight different languages 
 besides the English. The number of stations and 
 out-stations 247, and an aggregate of labor equal 
 to that of one man for 64 years. Conversions 
 during the year about 1,000 ; of whom 593 were 
 baptized into the fellowship of churches ; and 27 
 new churches were organized. 
 
 4 American and Foreign Bihle Society. 1838. 
 
 Previous to the year 1837, American Baptists 
 had cooperated with the American Bible Society 
 in their work of translating and distributing the 
 word of God among the heathen. The American 
 Bible Society being a union society, composed of 
 and sustained by all evangelical Chj-istians, \\ 
 
THE BAPTIST CHURCH DIRECTORY. 275 
 
 was thonght better to pass contributions for 
 Bible circulation through that society, than to 
 organize another. 
 
 Rev. Mr. Pearce and Rev. Mr. Yates, Baptist 
 missionaries in India, had completed a transla- 
 tion of the Scriptures into Bengalee, acknow- 
 ledged to be one of the best ever made into a 
 foreign tongue. This translation the British and 
 Foreign Bible Society refused to assist them in 
 the printing and circulation of, not because it 
 was not faithful^ but because it rendered the 
 word haptize by a word meaning to dip. In 
 1835, a letter was received by the American 
 Bible Society from J\[r. Pearce, inquiring if that 
 society would aid them where the British society 
 had refused. These missionaries in Calcutta 
 knew that American Baptists contributed large 
 sums of money to the ti*easury of the American 
 Bible Society, and doubtless supposed they would 
 be willing to appropriate a part of it to aid the 
 Baptist missions in India. In this, however, 
 they were mistaken. 
 
 During about one year the Board of the Ame- 
 rican Society debated the propriety of granting 
 the request. At length they decided to refuse 
 the aid asked for, and at the following anniver- 
 sary the Society sanctioned the action of the 
 Board, though the Baptist members both of the 
 
276 THE BAPTIST CHURCH DIRECIOEY. 
 
 Board and of tlie Societj, earnestly protested 
 against such action, as most unjust, unreasonable, 
 and inexpedient. 
 
 It appears that Baptists had contributed to the 
 funds of this society nearly $J:5,000 in legacies 
 alone, and probably nearly as much more in 
 other ways. And yet, in return, all the Society 
 had ever appropriated for the aid of Baptistb was 
 §28,450, more than $1,200 of which was given 
 in Bibles, and not in mone}^ 
 
 Such being the case, the pastors and membei's 
 of the churches resolved that they would have a 
 Bible Society of their own, and no longer sup- 
 port one which refused assistance to their own 
 brethren for no other reason than because their 
 translation was too faithful to the original. 
 
 May 12, 1^36, a large convention met in the 
 Oliver street church, New York, and after dis- 
 cussion, proceeded to organize the American and 
 Foreign Bible Society. Rev. Spencer H. Cone, 
 who had been prominent in these proceedings, 
 was its iirst president, and for many years con 
 tinned to till that office ; and William Colgate, 
 Esq., was for a similar period its treasurer. The 
 first annual meeting of the Society was held in 
 Philadelphia, May 1, 1837. The report of the 
 treasurer shows that during the first year of its 
 existence over $21,000 were contributed for its 
 
THE BAPTIST CHUKCH DmECTOEY. 2T7 
 
 nse. The Society continued its operations with 
 increasing interest and success. It applied to 
 the legishiture of Xew York for a charter, but 
 was met by most decided and persevering oppo- 
 sion from the American Bible Society, and from 
 other sources, until in ISiS a charter was secured 
 and accepted. 
 
 The Society meets annually ; the Board is lo- 
 cated in ]^ew York, and holds monthly meetings. 
 Its funds are appropiated to print and circulate 
 the sacred Scriptures, and to sustain Bible read- 
 ing colporters. Its fields are in America, Can- 
 ada, New Mexico, Germany, Greece, China, and 
 Burmah. During the year previous to May, 1S58, 
 the Society has received $J:0,1S9 for its gene- 
 ral purposes, and expended $J:5,293. About 
 $12,000 towards the expense of the new Bible 
 House, have also been collected. Thirteen col- 
 porters are sustained in Germany. There were 
 485 baptisms reported during the year. 
 
 6. American Baptist Free Mission Society, 1843, 
 
 The organization of the Free Mission Society 
 was owing to a desire on the part of those who 
 engaged in it, to have a society for the purpose 
 of missions, so entirely free from every su ',picion 
 of connection or sympathy with slavery, as not 
 to receive money to its treasury contribi ed bf 
 
278 THE BAPTIST CHUKCH DIRECTOEY. 
 
 Blaveliolders, or which was the known avails of 
 slavery. Siich persons were not altogether satis* 
 tied with existing societies in tins respect, and 
 desired one which should be distinctly and plainly 
 understood on that point. 
 
 A preliminary meeting was held in the Tre- 
 mont Chapel, Boston, May 4, 1843, when a 
 comtnittee was appointed to draft a constitution, 
 and then adjourn till May 31, 1843. At that 
 time the convention assembled in the same place, 
 and an organization was effected under the name 
 of the " American and Foreign Baptist Mission- 
 ary Society," which name was subsequently 
 changed to that which it now bears. In June, 
 1846, the Society was chartered by the legislature 
 of Maine, which charter was accepted and 
 adopted at a special meeting held in Utica in 
 Kovember following. 
 
 The operations of the Society have been 
 limited. It has, however, had missionaries in 
 Hayti, Canada, and several western States, and 
 is now sustaining several in Burmah. It issues 
 a weekly religious paper, published in the city 
 of New York, called the " American Baptist." 
 The receipts of the Society in its various 
 operations, for the year closing May, 1857, were 
 a little more than $13,000, and its expenditure 
 $7,329, leaving some $5,700 in the treasury. 
 
THE BAPTIST CHURCH DIRECTORY. 27S 
 
 The 13oard is now located in the city of New 
 York. 
 
 6. Th'e Southern Baptist Convention, 1845* 
 
 For many years, Baptists throughout the 
 United States, without sectional distinctions, had 
 cooperated in the work of missious. But more 
 recently, the question of slavery had been a 
 source of dissatisfaction and discontent between 
 the brethren and churches North and South. At 
 length, the Board of the Triennial Convention at 
 Boston (now the Missionary Union), in reply to 
 some interrogatories from Alabama, said in 
 substance, that they could not appoint as a mis- 
 sionary, one who owned slaves, and insisted on 
 holding them as prpperty. This state of feeling, 
 and these frequent mutual irritations, led the 
 churches at the South to conclude that they 
 could best perform the missionary work devolv- 
 ing on them by operating separately from the 
 northern churches. 
 
 Accordingly, in response to a call from the 
 Board of the Yirginia Foreign Baptist Mission- 
 ary Society, a Convention met in Augusta, 
 Georgia, May 8, 1845. This Convention was 
 composed of delegates from churches, missionary 
 BOeieties, and other religions bodies of Baptists, 
 
280 THE BA.PTIST CHURCH DIRECTORY 
 
 chiefly at the South. After a presentation of 
 tlie whole subject bj a committee, the "Southern 
 Baptist Convention " was organized. Rev. 
 William B. Johnson, D.D., was its first presi- 
 dent, and continued for several years to till that 
 office. The Convention at first was triennial^ 
 but afterwards became hiennial as it continues 
 Btill to be. 
 
 The Convention meets every two years at such 
 places as may be agreed upon. It has a Foreign 
 Missionary Board located in Richmond, Virginia; 
 a Domestic Missionary Board located in Marion, 
 Alabama ; a Bible Board located in Nashville, 
 Tennessee. These Boards hold annual meetings 
 at such places as they may select. 
 
 By the sixth biennial report of the Conven- 
 tion, made at its meeting in Louisville, Ken- 
 tucky, May 8, 1857, there was reported by the 
 Domestic Board, $il:0,4:20 collected from all 
 sources during the preceding year, and about 
 $37,300 expended. By the Foreign Missionary 
 Board, in the same time, about $32,000 collected, 
 and about 33,000 expended. This is ^ixpended 
 chiefly on different missions in Africa, but a part 
 of it in China. The Bible Board report about 
 $33,000 collected, and about 31,000 expended, 
 chiefly in home distribution. Making an ag' 
 gregate of about $100,000 yearly expended in 
 
THE BAPTIST CHURCH DIRECTORY. 281 
 
 missionary operations in Africa, China, and the 
 southern and western States. 
 
 7. Southern Bdptist PuUication Society. 1847, 
 
 The Southern Baptist Publication Society wag 
 organized at Savannah, Georgia, May 13, 1847, 
 and arose out of the disturbed state of feelino- on 
 the question of slavery, existing between the 
 North and South, as connected with missionary 
 and general benevolent eiforts. The South, be- 
 lieving they could no longer cooperate with the 
 North in existing societies, had already created 
 organizations for missionary work, at home and 
 abroad. 
 
 Attention was next called to their existing 
 sources of religious literature. The Publication 
 Society, located at Philadelphia, had given the 
 South no cause for complaints by the course it 
 had pursued, still the prevailing sentiment de- 
 manded a Southern Society. The first annual 
 report of its board says, " The common sentiment 
 was, give us a Southern Society, or we will 
 patronize none ; the common demand was for a 
 literature adapted to the genius of our own insti- 
 tutions, thriving upon our own soil, fostered and 
 cherished by our own intellect." 
 
 Accordingly, and pursuant to 9. call issued th^ 
 
S82 THE BAPTIST CHURCH DIEECTORY. 
 
 previous year, by the Central Association of Geor 
 gia, delegates met in Savannah, May 13, 1847, or- 
 ganizr.d this society, and entered upon the work 
 of preparing and publishing religious books and 
 tracts. The first annual report shows about 
 $2,700 received into the treasury the first year, 
 and a little more than that sum disbursed. By 
 the report of the year closing witli May, 1858, 
 the receipts from all sources were $9,791: for that 
 year, and the expenditures $9,159. During the 
 ten ye-.-u's of its operations, the society had issued 
 222,l7v'5 volumes of its difi*erent works, being an 
 aggregate af more than 82,000,000 pages, while 
 eeveral new works were in preparation, and the 
 operations of the Society rapidly extending. 
 
 The Society holds annual meetings, and its 
 affairs are administered by a board located in 
 Charleston, S. C. 
 
 8. Other Societies. 
 
 Education Societies. — In various states and 
 sections of the country are education Societies, 
 shiefly for the purpose of aiding indigent, but 
 worthy young men, to procure an Education pre- 
 paratory to entering upon the work of tlie Gos- 
 pel ministry. The funds of these societies are 
 supplied by contributions from churches and 
 
THE BAPTIST CHUKCH DIRECTOKT. . 283 
 
 individuals for this purpose. The amounts tlius 
 furnished to beneficiaries are, usually, only suffi 
 cient to meet the expense of their board and 
 tuition. Other necessary expenses are met ty 
 the student's own efforts, and the exercise of a 
 rigid economy. 
 
 These benefactions are bestowed only on those 
 of undoubted worth and merit, and only after 
 they have been recommended by the churches 
 of which they are members. It is to be expected 
 that in some instances, young men thus aided 
 may disappoint the hopes of their friends and 
 patrons ; but many of the most distinguished and 
 useful of our ministers, have risen from obscurity 
 to positions of honor and influence, by the timely 
 and judicious assistance of these societies. 
 
 Historical Societies. — There are in the United 
 States several Baptist Historical Societies, the 
 object of which is the collection and preservation 
 of such facts as shall form . material, at some 
 future time, for a clear and comprehensive his- 
 tory of the denomination. The early history of 
 the churches and ministers, their trials and suc- 
 cesses, the struggles and triumphs of their senti- 
 ments, especially their relation to religious free- 
 dom, all these merit a permanent record. 
 
 The labors, sufferings, and achiever lents of the 
 
284 THE BAPTIST CHURCH DTREOTORY. 
 
 fathers should be carefully gathered and guarded, 
 and transmitted to the children, to stimulate 
 their zeal, and inspire their gratitude. Many 
 facts which now would be regarded as scarcely 
 worthy of note, would, if preserved, be cherished 
 by future generations as a precious legacy. 
 
 American Bible Uision. — The American Bi 
 ble Union, though not a Baptist Society, yet, aa 
 it was originated by Baptists, and as that denomi 
 nation is more largely represented in its board ol 
 officers and its ixiembership than any other, it 
 ma}^ with propriety be mentioned here. 
 
 The object of the Bible Union as presented by 
 its constitution, is to procure accurate and faith- 
 ful translations of the Holy Scriptures, in all lan- 
 guages. Its labors thus far, however, have been 
 mainly directed to secure a corrected version of 
 the English Scriptures. It is conceded that in 
 the common version of the Bible, there exists 
 various errors and mistakes, some of which arose 
 from the condition of biblical literature at the 
 time the translation was made, some from the 
 restrictions under which the translators were 
 placed, and some from changes in the English 
 language since that time. Some of these errors 
 are important, many of them are unimportant : 
 nevertheless, the Word of God should be trans 
 
THE BAPTIST CHURCH LIRECTORr. 285 
 
 lated from the inspired originals, into all Ian 
 gnages, with the greatest fidelity, and the nearest 
 approach to perfection which it is possible for 
 human learning and piety to attain. It will be 
 observed that the Union embraces, also, in its 
 constitutional provisions, the design of circn- 
 lating, as well as of translating, the Bible in all 
 lane: 11 acres. 
 
 The history of the Bible Union goes back to 
 June 10, .1850, at which time its organization 
 took place. The Am. & For. Bible Society had 
 been called into existence for the purpose of pro- 
 curing faithful versions of the Scriptures in 
 foreign tongues, but confined its issues and cir- 
 culation of the English Scriptures to the common 
 version. Some of the prominent members of 
 that society believed that they ought to attempt 
 to secure an accurate translation of the Bible in 
 their own as well as in other languages. Fore- 
 most among those was the venerable Dr. Cone, 
 who, more than any other man, had been promi- 
 nent in the formation of the Society, and in ail 
 of its operations. The large majority of the 
 members, however, while they saw and conceded 
 the importance of the work itself, did not think 
 that Society should undertake the translation or 
 revision of the English Scriptures. 
 
 At the anniversary of the Am. & For. Bible 
 
286 THE BAPTIST CHURCH DIRECTORY. 
 
 Societj^, held in tlie city of Xew York, in May, 
 1850, this question came up, and after a pro. 
 tracted discussion, the Society voted to confine 
 its labors in the circulation of the English Scrip- 
 tures to the common version, as it had previously 
 done. This was regarded, by the members who 
 took a different view of the question, as binding 
 the Society to a policy which they could not 
 approve. Dr. Cone was reelected president, but 
 declined to accept. On the 2Tth of the same 
 month, a preliminary meeting was held, and on 
 June 10, 1850, at a meeting held in the Mul- 
 bury St. Tabernacle, in New York, the Bible 
 Union was organized. Dr. Cone was elected 
 president, and so continued till his death. "Wm. 
 IT. Wykoff was chosen corresponding secretary, 
 and William Colgate treasurer. 
 
 The members and officers of the Union are 
 connected with different denominations. Ita 
 Board is located in Kew York. Its anniversary 
 is held in the month of October. It has had 
 employed at various times a considerable num- 
 ber of translators, or revisors, engaged upon the 
 English Scriptures. These are mostly in this 
 country, and are connected with different de- 
 nominations. The treasurer's report for the first 
 four months of the society's existence, showed 
 $5,595 received. The second annual report was 
 
THE BAPTIST CHURCH DIRECTORY. 237 
 
 $l-!-,495; the third, $16,799. The report for 
 1858, shows that $35,376 were raised and ex- 
 pended during the year. Of this sum, $17,561 
 were expended on the department of English 
 Scriptures, something more than $10,000 as 
 eaiaries and expenses of agents, officers and 
 assistants, and the balance in various items.