V MOV :'. 1911 *] tif Blp^ist Church airector ^f/> THB3 V * NOV 3 1911 BAPTIST CHURCH DIEECTOEY, A GUIDE TO THE DOCTRINES AND PRACTICES OF BAPTIST CHURCHES BY KEY. EDWAED T. HISCOX, D.D,. AVtBOB OF THE •' BAPTIST'S SHORT MBTHOD," " BTAR BOOK TrtU VnOSTBHS," "THB STAB BOOK SERIES," " PASTOR'S MANUAL," ETC. SIXTY-THIRD THOUSAND New and Revised Edition. PUBLISHED BV NATIONAL BAPTIST PUBUSHING BOARD, NASHVILLE, TENN. Entered according to Act of Congresi In the year 1858, by SHELDON & COMPANY, a the Ciirt 8 Office of the District Court of the United States, for the Southern DUtrio* of New York. Copyrlf hi, 189a ^ Sbwlso* * CoMPAjnr. PREFACE The following is designed, as its narie implies, to be a directory to the doctrines and practices of Baptist churches. lis 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 hook for reference than a book for general reading. The arrangement is intended to be so clear and convenient, 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 inves- tigation — instances of which are frequently oc- curring within the observation of every pastor. There are great numbers of the^^ounger 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 denomination. Indeed, there are many older mem- bers who might not be able to bring forward argu- ments to justify their faith and practice, or give in- formation to those who desire to be instructed as to IV i»REFACB. our denominational peculiarities. Besides, there are many outside the churches who often wish to know accurately what Baptists do believe and prac- tise. 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 ex- press my gratitude for the very kind and generous terms in which tliey were pleased to speak of it, as well as i"or the very valuable suggestions which were made by several of them — which suggestions have, to a considerable degree, been adopted. It is hoped that this work, prepared with much labor and care, and haAdng met such general and generous appro v^al, 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. New York, February 22, 1859. PREFACE TO THE SEW AND REVISED EDITIOU The Baptist Church Directory was first issued in 1859, and has thus been before the Public for over thirty years. It is safe to say that no similar work has ever been received with such favor, or had any thing like so wide a circulation. The demand and sale increases with its years. It has proved itself to be the book needed, and the book desired. As nearly as can now be ascertained, more than fift'i^ thousand copies have been sold in the United States. It has been translated, more or less fully, into at least six foreign tongues, for use on mission fields, among native churches. For the service it is thua rendering, the author is devoutly grateful. When the Directory was first published, the membership of our churches was less than one million; now it is nearly three millions. Never was such a book so much needed among these churches as at present. Many years have passed since any changes were made in the text. Statistics, at least, were out of date. This edition has been carefully revised, cor- rected and slightly increased in the amount of matter. May the Divine Blessing still attend it, and make it, as heretofore, a means of usefulness to the churches. E. T. H. PUBLISHERS' NOTES, 1911. The Baptist Church Directory, by Rev. Edward T. Hiscox, D. D., was adapted for the u&e of Baptist churdhes of America and published in 1859 and has since been used as a guide to the doctrines and practices of a majority of the regular Baptist churches of America. It has been translated into more than six foreign tongues for us.e in Baptist churches in foreign landr It has been revised in part from tiroie to time in order to keep pace with the statistics and growth of th^ regular Baptists. It was first copyrighted by Seldon & Company in 1859, when Baptists numbered k-ss than one mdl- lion, and was revis-ed and recopyrighted again by them in 1890, when the Baptists numbered more than three millions, and is still the standard for Baptist doctrine and practica in this 1911, notwith- standling the Baptists number more than five mil- lions. As this great work cannot be well dispensed with by regular Baptists, we have decided to again re\dse and add the new growths of Baptist insti- tution and conti'tnuo it spublication for the good of the denomination. CONTENTS PART FIRST. CHAPTER PA.6^ I. — A Church 13 1. What is a Christian Church ? 13. 2. Churches Consti- tuted, 17. 3. Churches Recognized, 18. II. — Its Officers 20 1. The Pastor, 20. 2. The Deacons, 23. 3. Other Officers, 26. III. — Its Ordinances 28 1. Baptism, 28. 2. The Lord's Supper, 33. IV. — Its Services 38 1. Preaching, 38. 2. Social Meetings, 38. 3. Special Services, 41. V. — Its Worship 42 1. Preaching, 42. 2. Praying, 45. 3. Singing, 49. 4. Exhorting, 53. VI, — Its Government 56 VII. — Its Ministry 60 VIII. — Its Membership 76 1. Qualifications, 76. 2. Admission, 77. 3. Dismis- sion, 80. IX. — Its Discipline 83 1. Laws of Action, 84. 2. Private Offences, 89. 3. Public Offences, 94. X.— Its Business 10? 1. Order of Business, 103. 2. Rules of Order, 104. XI.— Its Mission 114 Vm COMENTS CHAPTEB PAGE XII.— Its Customs 128 1. Councils, 128. 2. Aesociations, 131. 3. Other Bodies, 132. XIII.— Its Duties 135 XIV. — Its Privileges 140 XV. — Its Piety 1-13 XVI.— Its Doctrines 152 1. Articles of Faith, 154. 2. Covenant, 176. PART SECOND. I. — Denominational Peculiarities 178 II. — The Baptismal Question 182 III. — Infant Baptism 2^5 IV.— The Communion Question 210 y. — Question of Church Officers 236 VI. — Question of Church Government 239 VII.— Baptist History 242 VIII.— Forms and Blanks 258 IX.— Benevolent Societies 268 TESTIMONIALS. Frwn Dr. Eaton, of Madison TTniversUy. There are several works of great excellence, treating of many of the topics included in tiie Director)'; but none are so comprehensive of topics, and yet eo 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 itvi'ill be generally hailed by the denom- ination as supplying a desideratum vihich 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 see 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 mem- bers of our churches. F?vm Dr. Williams, of New Yoi^k. 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 member at his first joining one of our churches. From Dr. Crawfoi^d, of Mercer Vnitersity. 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 members in their faith. I will express the hope that it may be exten- sively circulated, 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 contribute much to secure uniformity in the faith, discipline and forms of our churches. From Dr. Dowling, of New York. The book is just what is needed by all Baptist Church members, as a companion to the Bible, in the study of the nature of a Gospel church, its offices, ordinances, government, worship, and doctrines. I most heartily commend your book, as a 'convenient, and I think almost in dispensable, pocket companion, for every Baptist. ' X TESTBIOMALS. Fi'om Rev. Dr. Lathrop., of New York. I have long regarded such a work as a desideratum in our Baptist literature. To our church members generally, but especially to the young, and to those who have but little experience in the usages of our denomination, your book I regard as invaluable. From Dr. Hotchliss, of Rochester University. It seeme to me to be an excellent manual for ministers and members of 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. Fror)i Rev. Dr. Weston, of Peofia, RL It contains all that could be desired in the same compass, and will supply a want long existing and widely felt in our churches. It is free from all local peculiarities, and mnst meet a welcome reception every, where. It will sell with us by thousands, if put in a cheap form. From Dr. Gilleit, of New York. I have read the " Directory," and have been interested and profited. I believe the Directory is the best of the kind I have read ; indeed I know of no one claiming a similar character. I shall take pleasure in doing what I can to give your valuable manual "free course " among the people of my care. Froin Rev. Mr. Pratt, of Lexington, Ky. I know of na work that so fully, and within so small a compass, gives the information demanded by young and uninformed members of the churches. "When its merits have become generally known, it will meet with an extensive sale. From Dr. Caldicott, of Boston . I do not hesitate to say that, in my opinion, 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. Church, of Neiv York. I have carefully examined the work, and find it a clear and concise analysis of the constitution, faith and usages of Baptist churches. The 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. Milliken, of Jackson, Miss. lam glad it is soon to be published, and shall certainly endeavor to put a copy 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 its exec&tioa. ; nope to .see it scattered like the leaves of autumn, through our churches m Mississippi, and the South West. From Mr. Keridrick, of Charleston^ S. C. In purpose, plan and esecution, it con-.mends 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 so esteneively recognized. I think this Directory will be everywhere hailed with satis- faction. From Dr. Bright, of Iseiv 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 mecum for young converts, who have recently come into our churches in such large numbers. It will be criti- cized and doubtless scrutinized, but I think it will stand the test. From Rev. Mr. Simmx>ns, of Indianapolis, Ind. I hail the book with delight. It is admirably conceived, as to plan and style, and destined to do great good. NOTICES OF THE PRESS. This Is an admirable work ; the right thing at the right time. The in- formation embodied, is indispensable to the young members of our churches, aid too much needed by older members. Pithy, and to the point ; it should be a pocket companion for all who desire to be familiar with the order of Christ's 'h.OMSQ.— Chrnatian Herald. The Directory is an invaluable work, and every Baptist pastor, yea, and every private member of every church, ought to own a copy for study and reference. It is, in our judgment, a sound exposition of Bap- tist faith and practice.— Christian Index. Dr. niscox has performed an acceptable service to the denomination. He 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.— ^e/ipfows Herald. This is a book on important subjects, and appears as a truly timely \\ ork. The author has the ability to execute the task in an orthodox manner, ai.d furnish a manual in these troublous times that shall be highly appreciated. No douDt it will be largely circulated.— C%n«rtan CTironide. TBS BAPTIST CHURCH DIRECTORS PART FIRST. CHAPTER L A CHURCH. L — What is a Christian Chubch? A Christian Church is a congregation of bap- tized believers in Christ, worshipping together, associated in the faith and fellowship of the Gos- pel; practising its precepts; observing its ordi- nances ; recognizing and receiving Christ as their supreme lawgiver and rnler; and taking his Word as their sufficient and exclusive rule of faith and practice, in all matters of religion. That a Christian Church is a congregation of Christian disciples, and not a society, or number of congregations or churches combined, and united under some more general head or govern- 14 TEE BAPTIST CHURCH DIRECTORY. ment, is evident from the Scriptural mention made of the Apostolic churches. There were "the churches throughout all Judea, and Ga- lilee and Samaria;''^ also ''the church which was in Jerusalem ;"2 they "ordained them elders in every 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 spoivcn 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, definitely organized, with their laws, ofhcers, ordinances, discipline, and duties, doing the work and maintaining the worship of Christ. A church is "the body" in its relation to Christ who is "the head." It is "a spiritual temple," as being composed of spiritual or regenerate members, and distinguished from all material and unsanctified organizations. It is "the pillar and ground of the truth," in its relation to the maintenance and support of the divine law, and > Acta is. SI. • Acts si. 22. s Acts xiv. 23. « 1 Cor. xvi. 1. • 1 Cot. xvi. 19. « 2 Cor. viii. 1. » Col. Iv. 16. » 1 Thes. i. 1. • 1 Peter v. 13. THE BAPTIST CHURCH DIRECTORY. 15 Its proclamation and propagation of the great realities of the Gospel. 1. The Character of Churches. — A church con- stitutes a kind of spiritual kingdom in the world, but not of the world; whose king is Christ; whose law is his word; whose institutions are his ordinances; whose duty is his service; whose reward 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.^— Thej 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 de- sign of our Saviour in founding and preserving churches in the world, was, that they should be monuments in the midst of guilty men, bearing perpetual witness against the wickedness of the world, and to the goodness of God. But espe- » 1 Cor. ix. 21. s 1 Pet€r il. 14. • See Part First, chap, vi * Matt. xxli. 21. 16 THE BAPTIST CHURCH DIRECTORY. cially that they should be living testimonies to the work of redemption, *' the light of the world," and *' the salt of the earth." * They constitute the effective instrumentality 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." 2 8. The Authority 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 members, nor from any other source of ecclesiastical or civil power or right.* But Christ "is head over all things to the church,"* and also as of right, " the church » Matt V. 13, 14. « Gal. i. 4. • See Part First, chap, vi— Second Part, chap. vL « Eph. i. 22. THE BAPTIST CHUKCH DIRECTORY. 1? a subject to Christ." * But the authority of the 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.2 II. — Chueches Constituted. When a number of Christians, members of the same or of different churches, believe that their own spiritual improvement, or the religious wel- fare 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 house, and to maintain public worship and the preaching of the Gospel. Articles of faith are usually adopted, as also a name by which the church shall be known, and its officers elected. III. — Chubches Recognized. It is customary for them to call a council, to meet at the same, or at a subsequent time, to recognize them ; that is, to examine their doc- trines, inquire into the circumstances and rea- sons of their organization, and express, on behali « Eph. T. 14. » See Part Tlrst, clupf. tuI., ix. 18 THE BAPTIST CHURCH DIKECTORY. of the churches they represent, approbation for their course, and fellowship for them, as a 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 tLe sympatKy 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 causes which led to their organization ; 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 con^litions of a scriptural faith and practice. Note 2. — But when a church ceases to acknowledge and sub- mit to Chnst as its sunreme ruler, and to receive his Word as the supreme law, then it ceases to be a Church of Christ, though THE BAPTIST CHURCH DIRECTORY. 19 ft may still accept some of his doctrines and practise some of his 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 new 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 obser\'ation proves, that very few churches so consti uted 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 buch cases the more 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 case would be likely to present a more definite aspect, and allow of a more satisfactory decision. CHAPTER II. ITS OFFICERS. The scriptural officers of a church are two: Pastor, and Deacon. I. — The Pastor. In the New Testament the pastor is called bishop, which means an overseer, and indicates the nature of his work. He is also called elder, or presbyter, which properly means an aged person — a term probably 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 minister and serve in spiritual things. The term pastor signifies a shepherd, and implies also the nature of the relations he sustains to the church. 1. His Duties. — The pastor is to take the over- sight 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. v. 20 THE BAPTIST CHURCH DIRECTORY. 21 guiding, and advancing the religious interests of the people, "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."^ 2. His Authority. — Though pastors cannot rightfully assume authority as being * 'lords over God's heritage,"^ yet there is a sense in which the ministerial office should command and re- ceive a deference rendered to no other. The Apostle enjoins that ''the elders that rule weU 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. His Sphere. — 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 made 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 his duties to the people of his charge. >Eph. iv. la. « I Peter T. 3- ti Tim. v. 17. * Heb. xiii. 1 7. • Acts xx. 1 8. • i Peter v. a. 22 THE BAPTIST CHURCH DIKECTORY. Note 1. — In choosing a pastor, the utmost care is requisite. Great prudence and discretion are needed, especially on the part of deacons and leading members of the church. An act so vitally connected with the welfare of the church and 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 evidence of having been called of God to the holy work ; one on whom the church can unite, and with whom they can cooperate, and who also possesses qualifications fitted for that particular field. A man of deep and undoubted piety, the integrity and consistency of whose conduct com- mand the confidence of all who know him, and whose usefulness is hindered 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. Permanency in the pastoral rela- tion should most earnestly be sought, as tending to the welfare of all concerned. Trifling disadvantages should rather be endured than remedied at the expense of those more serious e\'ils, which frequent changes seldom fail to bring upon both church and pastor. Note 4. — In settling a pastor, the church either calls a young man to be ordained, or one who is already in the ministry. In the first case, they should be well acquainted with the character of the candidate, and be satisfied with his reputation for piety and also have sufficient opportu- nities of hearing him preach, to judge whether liis gifts promise usefulness in that field. In tlie 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 very useful in the church. THE BAPTIST CHURCH DIRECTORY. 23 Note 5. — Is it right and proper for one church to call a man to be their pastor who is at the time pastor of another church? 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 hira of deciding whether it is right and expedient to accept 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 dis- honorable. Note 6. — The too common practice of hearing many candidates preach on trial cannot be approved, and usually operates most unfavorably upon the church which prac- tises it. A few sermons, preached under such circum- stances, are no just indication 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. II. — The Deacons. The term deacon in the New Testament means properly, a minister, or servant, and is apphed 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 BAPTIST CHURCH DIRECTORY. multitude of the disciples together, they stated the case, and requested them to select ''seven men of honest report, JvU of the Holy Ghost, and wisdom," to perform this work, that they might "give themselves continually to prayer, and to the ministry of the word." These 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 DiUies.— 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 the 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 indefi- THIS BAPTIST CHURCH DIRECTORY. 25 nite penodj their places to be filled by otters 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 oflBce, and greater usefulness on the part of those who fill it. 5. Their Ordination. — In the Apostolic exam- ple deacons were ordained with the solemn ser- vice of laying on of hands. In our older 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 much into disuse. The office is coming to be far too lightly esteemed, and the scriptural charac- ter of the men is too little insisted on. Ordi- nation, if practised, would invest both with more importance. Too much care cannot be given to secure the right kind of men, when we consider that the permanent influence of a deacon for good or evil in a church, is scarcely surpassed by that of the pastor himself. Note 1.— It will be observed that the deaeonship was not instituted by Christ, but by the Apostles, and grew out of the emergencies of the case. That it was divinely approved, bow- ever, and intended to be permanent, is evident, since Paul sub- sequently recognizes the oflSce, and specifies the qualifications which deacons shall possess. NoTB 2.— It will be noticed also, that th« deacons were 26 THE BAPTIST CHURCH DIRECTORY. chosen by the church, that is, the "hj altitude of the dis- ciples;" and chosen also from among their own number; but were ordained, set apart, by the Apostles, with prayer and the laying-on of hands. Note 3. — The qualifications made requisite in the men sufficiently indicate the importance of the office, and the care with which it should be filled. "Men of honest re- port — full of the Holy Ghost, and wisdom." While in 1 Tim. chap, iii., the qualifications 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 con- stitute the distinctive 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, pru- dent, and faithful, before their election, and as the reason for their being chosen, they would not be less so after- wards. 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 services 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 church, as a matter of con- venience, to appoint a Clerk to take minutes, 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 for THE BAPTIST CHURCH DIRECTORY. 27 churcli purposes. Also, Trustees are elected where thej 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 expediency^ 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. Note 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 dispose of the property placed in their hands, except as in- structed by the church. Whatever technical rights or privileges civil laws or the decisions 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. CHAPTER III ITS ORDINANCES. The Ordinances enjoined by the Gospel, and to be observed by a Christian Church, are two: Baptism and the Lord '5 Supper. These are the two symbols of the new covenant, the two pillars of the spiritual temple, the two monuments of tbe new dispensation. Christ has appointed no others. They are ^^toc 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. L— Baptism.* Baptism is the immersion of the candidate in water, in or into the name of the Father, Son, and Holy Spirit; and is administered to such only, as profess faith in Christ, giving evidence of a regenerate heart I IM ifMOBd Put, ehap. U. THE BAPTIST CHURCH DIRECTORY. 29 1. Its Insiituiion. — Baptism was instituted by Christ, or by John the Baptist admitting his baptism, to be Christian Baptism. It did not come in place of circumcision, or any other sign or seal of the old covenant, but was ordained for the new. Thus "John did baptize in the wil- derness and preacbed 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 tbe water." ^ " And be said to his disciples, Co ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." ' 2. Its Administration.^ — The form or manner of its administration, is that of dipping^ 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 Subjects. — It is to be administered to » Mark i. 4. a Matt. ui. 13. » Matt. iii. 16. * Matt, xxviii. 19. • See Part Second, chap. ii. • Acts viii. 38. ' Rom. vL 4. • Col. ii. 12. 30 THE BAPTIST CHURCH DIRECTORY. such, and only such, as have exercised godly 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 thou behevest with all thy heart, thou mayest."^ 4. Its Obligation. — Every person is under the 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 -wdllingly 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 suffered, died, was buried, and rose from the dead, to perfect the work of redemption. "So many of us as were baptized into Christ were baptized 1 Acts viii. 12. 2 Acts ii. 41. 3 Acts viii. 35. * Acts ii. 36. 6 Acts xxii. 1 6. THE BAPTIST CHURCH DIRECTORY. 31 into his death. "^ ''Buried with him in baptism, wherein also ye are risen with him.''^ There is ''one Lord, one faith, one baptism;"^ thus for- ever connecting the Lord with his disciples, 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 was 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 Emblematic. — 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. No 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 1 Rom. vi. 3. 2 Col. ii. 12. 3 Eph. iv. 5. ♦ Rom. vi. 4. 6 Rom, vi. 4. 6 Cor. xv, 20, ^ Luke xii. 50. 32 THE BAPTIST CHURCH DIRECTORY. death to sin, and rising to a new spiritual life in Christ; "Buried with him by baptism into death/'^ 'Tor as many as have been baptized into Christ, have put on Christ."^ It professes hope in the resurrection from the dead: 'Tor if we have been planted together in the likeness of his death, we shall be also in the hkeness of his resurrection.'^^ The life ever- lasting stands m 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 hke 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 the 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: "For J Rom. vi. 4. 2 Gal. iii. 37. ' Rom. vi. 5. * Rom, vi. 3. 5 Et. iii. 5. « Peter iii. ai. THE BAPTIST CHURCH DIRECTORY. 33 by one Spirit we are all baptized into one body/^i II. — The Lord's Supper.^ The Lord's Supper is a provision of bread and wine, as symbols of Christ's body and blood, par- taken by the members of the church, to com- memorate 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 ^ew Testament, which is shed for many for the remission of sins."^ 2. Its Obligation. — 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 1 Cor. xii. 13. 2 gee Fiist Part, chap, xiv. 3, Second Part, chap. iv. 3 Matt. xxiv. 26. 2* 34 THE BAPTIST CHURCH DIRECTORY. yourselves/' ''This do in remembrance of me."* Let no disciple lightly esteem it. 3. Its Subjects} — Those who have a right to the supper are baptiaed believers, who are walk- ing according to his Word and will. No 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 my Father's kingdom;"^ "For as often as ye eat this bread, and drink this cup, ye do show the Lord's death, till he come."* 1 Luke xxii. 1 6. 2 See Second Part, chap. iv. 9 Lxike xxii. 14. * Matt. xxi. 24. b Lvike xxii. 1 7. 8 I Cor. xi. 24, 25. 7 Matt. xxvi. 29. 8 i Cor. xi. 26. THE BAPTIST CHURCH DIRECTORY. 35 6. It is Umhlematic. — In all these things it teaches symbolically great Gospel truths, while 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 Clip is the new testament in my blood." ^ It shows a spiritual fellowship 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 ? " 2 It expresses, also, a fellowship of the disciples 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 for the body are derived from common bread and wine ; " For even Christ our passover, is sacri- » Luke xxii. 20. « 1 Cor. x. 16. « 1 Cor. x. 11 36 THE BAPTIST CHURCH DIRECTORY. ficed for us. Therefore let us keep the feast : not with old leaven, but with the unleavened bread of sincerity and truth. "^ Note 1. — In baptizing candidates, the utmost decorum, good order, and solemnity should be observed, and nothing on the part, either of the administrator, or the candidate occur to excite any other emotions in the minds of spec- tators, than those of reverence and devotion. Sometimes this most impressive and sacred ordinance is administered so rudely, with such thoughtless haste, and with so many bhmders and mistakes, as to bring it into great disrespect in the estimation of those who witness it. Note 2. — Both ordinances are usually administered by ministers; 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 power or efhcacy in the ordinances, to purify or sanctify the soul; but as divinely appointed, they certainlj'- are means of grace, the use of which tends greatly to spiritual profit, when performed 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 admin- istered at any time or place at the discretion of the church as circumstances may require. Note 5. — Baptism, properly speaking, is not to be repeated. But in cases where baptism in form has been administered, evidently without the exercise of a saving faith, and without even an intelligent profession of such a faith on the part of the candidate, and without a correct understanding of the nature and 1 1 Cor. V. 7. 8. JTHE BAPTIST CHITROH DIEKOTORl . &. t<5 Eph. Iv. 12. a Col. i. 88. 44 THE BAPTIST CHURCH DIRECTORY. the more interesting and acceptable the address and style, the more useful the preaching is likely to be. And each one should ''study to show himself approved unto God, a workman that needeth not be ashamed."^ Many 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 iywportance , but it is too much demanded as to its frequency. Congregations ordinarily require too much preaching in proportion to the more social services of rehgion. One sermon od 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- sities 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 suffering and doctrine."^ 1 2 Tim. ii. 1 5. '2 Tim. iv. a. THE BAPTIST CHURCH DIRECTORY. 45 Note 1. — Whether sermons should be delivered errtem- poraneously , or from 7nanuscTipt , is a question which the preacher must decide. Opinions are divided. The excel- lency or usefulness of a sermon does not depend on either method. Some subjects cannot be accurately treated without writing. Writing is an important aid, and an invaluable discipline to the preacher. It aids him to think systematically, and express himself concisely and forcibly. But for all ordinary occasions of preaching, it cannot be doubted that an extemporaneous manner of ad- dress, is most in accordance wuth 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 ad- dress'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. II. — Praying.^ Aside from prayer as a vital element of indi- vidual Christian life, its importance, as an ele- ment of social Christian Kfe, is very great. "Ask and it shall be given you; seek, and ye shall find; knock and it shall be opened unto you."^ There 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 Father which is in Heaven."^ 1 Part First, chap. xv. 2 Matt. vi. ?• ' ^ Matt, xviii. 19. 46 THE BAPTIST CHURCH DIRECTORY. 1. The Nature of Prayer, Prayer is an address to God, with adoration, confession, supplication, or thanksgiving on behalf of the worshipper, and of other objects of divine clemency. The merits and intercession of Christ must evermore be recognized as the 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 grace: ''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. Preparation for Prayer, There must be a 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. "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently I John x>T.. 23. 3 Rom. viii, a6. THE BAPTIST CHURCH DIRECTORY. 47 seek him;"^ ''but let him ask in faith, nothing wavering;"^ "praying in the Holy Ghost." To make 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 soul must have fellowship with God. 3. Style of Prayer. Prayers should be simple, direct and short. As far as possible, they should express senti- ments in which the congregation can unite, and soHcit blessings which the congregation needs. They should be distinctly uttered, so that others can hear, understand and unite in them, and have nothing in their manner or expression so peculiar as to divert the thoughts of those who hear from the devotion: and ''use not vain repetition as the heathen do: for they think that they shall be heard for their much speaking."^ Besides which, the whole manner and style of address should be solemn and reve- rential, savoring of meekness 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 ^Hcb. xi. 6. ' James i. 6. *Judeao. *Matt. vi. 7. 48 THE BAPTIST CHURCH DIRECTORY. 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 imconsciously 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. Complimentary 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 rebuke administered. All such things should be avoided. THE BAPTIST CHURCH DIRECTORY. 49 III. — Singing. Singing is a chief part of Christian worship. Like prayer, it may express adoration, confes- sion, thanksgiving, supplication and praise. But, unUke prayer, in this act of worship all can vocally unite, ''Speaking to themselves in psalms and hymns, and spiritual songs, singing and making melody 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- dividual responsibility , and it becomes a pleasant privilege instead of a burdensome duty. It is the only 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 the early Christian churches, or that the gra- cious affections of the renewed heart cherish it so fondly, and resort to it so frequently. 1. The Character of Singing. It should evidently be the united expression of 1 Eph. V. iQ, 50 THE BAPTIST CHURCH DIRECTORY. the assembly — the worship of all uttered in song. It is not to be a performance for the entertain- ment of the congregation, but an act of worship by the congregation. It is not to be an act of worship performed by others, to which 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 sing — all the assembly should praise God in song. Singing is the peo- ple's worship. The chant, the anthem, the ora- torio, are rather for the cathedral and the temple. Though beautiful and subhme, 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 chorus, 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 Gospels is that the peo- ple shall worship, not witness a performance, 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 merits of any art or science; therefore, the music of the 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 more 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 these 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 Httle whether that perform- ance be by an instrument, a single voice, or several voices. But a Christian congregation should 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. Note 1. — ^All levity and irreverence on the part of choirs and singers, in the house of worship and during the time of religious service, should be strictly and conscien- tiously avoided. Whispering, 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 irreligious persons may unite 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 persons 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, ex- hortation, or reading the Scriptures. Note 3. — To aid in the better performance of congre- gational singing, some congregations meet once a week, or at such times 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 serviceable means of fur- thering the design. Note 4. — Every church should provide for the in- struction of the young connected with the congregation in the elements of sacred music. Such instruction, dur- ing six, or at least three months of each year, with a weekly exercise, would soon make congregational singing practicable. Note 5. — Instruction in vocal music should enter large- ly into the education of all children, both at home and in public and private schools; while in Sabbath-schools a considerable part of the time should be spent in singing. Such a course would prepare the way for better singing, and consequently for better worship in the sanctuary. THE BAPTIST CHURCH DIRECDORY. 53 TV. — Exhorting. The gift of exhortation is one by which the Spirit 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 ordinary Christians. This is, doubtless, owing 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 them. The exhortations of God's children form one of the most effectual means of spiritual improve- ment, and edification to the church. "While he that exhorteth, waits on exhortation." ^ 1. Who should exhort. It is the privilege, and at times, doubtless, the Heb. ix. 13. » Heb. riD . 12. » Rom. xii. 8. 64 THE BAp-nST 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 gift 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 the 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. FaitUs in Exhortation. Christians sometimes fall into faulty habits in this exercise, which hinder their usefulness and mar the spiritual pleasures of social fellow- ship. » Heb. V, as. THE BAPTIST CHURCH DIRECTORY. 55 A preaching style should be avoided, though passages of Scripture will often be mentioned, suggesting trains of reflection of great interest and profit. Lengthy exhortations should never be indulged in. They deprive others of their privileges, and usually become tedious and irksome, however good in themselves. One's self should not be too much spoken of, lest it might appear boastful and egotistic. Faidt-finding and complaining should most carefully be avoided. Few things so effectually close the ears 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- dued, except as illustration, or to draw lessons of instruction from them. Spiritual themes should be those dwelt on in exhortation. CHAPTER YI. ITS GOVERNMENT The Christian Church is divinely constituted, and its officers, ordinances, and government are authorized and prescribed either by Christ him- self or by the inspiration of his Spirit in the Apostles. The government ^ of a church, according to the New Testament plan, and teaching, is inde- pendent 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 affairs, admits, disciplines, and dismisses its members, and transacts any and all other business necessary to 1)6 done, without the aid or interference of any other church or churches. No other individual or body of men whatever, either civil or eccle- siastical, has any authority over it, or right to interfere with its affairs, xmless requested so to do. 1 See Second Part, chap. vL 56 THE BAPTIST CHURCH DIRECTORY. 57 That churches have this right of self-govern- ment is evident, because Christ in his directions 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 hke manner recognizes the right of churches to choose their own officers, and to administer discipHne, 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 commit them to any 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 authority resides in -^he church; that is, in each individual church. The acts of all other men and bodies of men whatever, are advisory, not authoritative; inasmuch as the church cannot transfer its authority to them, and Christ has given them no other similar authority. Note 2. — In the administration of its government, and the exercise of its authority, the church is not ZejgrisZairvc but carecw 68 THE BAPTIST CHURCH DIRECTORY. tive; it cannot make laws, but only execute those already made by the great Lawgiver. Consequently, it cannot lawfully go beyond the words of Christ, which consti- tute its law. Note 3. — Each church acts for itself alone, and cannot bind the action of any other church. Each one should, 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 teach- ings for itself. Note 4. — Since the government devolves on the church collectively, constituting a democracy, and because all the individuals composing the body cannot be expected, in all cases, perfectly to harmonize, therefore, it is al- lowed, that the majority shall rule. Note 5. — But majorities may err, and do wrong, and their acts transcend the divine statutes, and become un- just and oppressive to minorities, thus forming an un- lawful administration of the government; therefore, the acts of majorities are only to be recognized, approved, and sanctioned, when they are evidently in accordance with the laws of Christ as recorded in the New Testa- ment. Note 6. — In disputes and differences of opinions, large minorities are, perhaps, quite as likely to be right, as small majorities, therefore, majorities should act cau- tiously, 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 they 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 THE BAPTIST CHUKCH DIRECTORY. 59 wrong-doers, any further than the force of their advice and opinions may affect them, or the public sentiment. Note 7. — By many it is thought an evil in the inde- pendent form of church government, and a defect in its democratic constitution, that there is no central and ultimate tribunal of appeal beyond and above the in- dividual church where both churches and ministers, when unfaithful and unworthy, can be judged and pun- ished. But this evil is more apparent than real. And BO far as the system is subject to abuse, the evils 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 productive of the greatest benefits. Note 8. — Though one church cannot exercise any act of discipline upon another, yet one may pass an act of disfellowship 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 com- munion 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 de- partures make it unworthy the confidence of sister churches. When done from trifling causes, such as dif- ferences in mere matters of internal order and discipline, it results more to the prejudice of those disfellowship- ping, than of those disfellowshipped. CHAPTER VII. ITS MINISTRY. The Gospel Ministry is of divine appointment and stands first and highest among the instrumen- tahties of spiritual good to the world. Whatever other agencies there may be for spreading the truth, whether rehgious education, the religious press, 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, and to bear the knowledge of salva- tion to the world. Every Christian disciple is under obligation to do this to the extent of his ability; but in order that there should be no failure in this work, Christ ordained that a particular class and profession of men should be appointed to the work, whose special and exclu- sive duty it should be to preach the Gospel. Our Saviour ''ordained twelve that they should be with him, and that he might send them forth to preach;"^ and ''after these things the Lord appointed other seventy also, and sent 1 Mark iii. 14. 60 THE BAPTIST CHURCH DIEECTORr. Gl them two and two before his face."^ And his instructions were, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you ; and lo, I am with you alway, even unto the end of the world. Amen." ^ I. — A Call to the Ministry. A divine call to the work of the Gospel minis- try is, and must ever be, insisted on by Christian churches, if the spirituality of religion is to be maintained. 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 office. 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 lawfully enter the Gospel ministry must do it from the deep, undoubted, and unalterable conviction, wrought into the 1 Luke X. 1. 2 Matt, xxviii. 19. » Heb. v. 4. 62 THE BAPTIST CHURCH DIRECTORY. heart by the Holy Spirit, that such is the will 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 bring joy or sorrow, honor or dishonor, prosperity or adversity. He that can follow any other profes- sion or business with a peaceful mind, and a con- science void of offence toward God, should never enter the ministry. 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, whose spirit and meaning, whose rich and gracious 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, and THE BAPTIST CHURCH DIRECTORY. 63 but little freedom of thought or of utterance be enjoyed, yet if, on the whole, there is an increas- ing capabilit}^ it may be regarded as evidence of the divine intention. Still further, if there be a divine call, there will be a corresponding con- viction on the part of the pious and prayerful people of God. They will be interested in, and spiritually profited by, the exercise of such gifts, 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 him to pursue that course of duty. There may be many difficulties in the way. The young man, who has some conviction that he is called to this work, should not 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 opportunity that opens before him, but not attempt to hasten providences. Let him im- prove his gifts as occasion offers, and sooner or later he will become satisfied, as will also his brethren, whether or not he is called to preach. Note 1. — ^Ifc is no part of a call to the ministry that the heart rises in persistent opposition, and obstinately rebels against the diTine indication. Some almost suppose that in order to have 64 THE BAPTIST CHURCH DIRECTORY. a satisfactory evidence of a divine call they must stoutly resist the will of God. This is a great mistake. Such opposition and unwillingness may arise from a deep conviction of one's unfitness for the work, or more frequently, from the prospect of sacrificing 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 3. — Young men exercised on this question should avoid the influence of Christian friends in two 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 indiffer- ence, 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. 11. — The Perpetuity of Ministerial Obli- gations. Is the obligation involved in a divine call aDd 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 CHURCH DIRECTORY. 65 It is admitted on all hands, bj evangelical Christians, that such a call is of perpetual obli- gation. It is evident that if God has put one into the ministrv, the same divine authority is requisite to direct, or give permission to leave it and enter upon some other work. If dis- abled from tlie 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. III. — The Sphere of Ministerial Labor. The pastor's special and particular field of labor is in his own church and congregation, for the spiritual 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 DIEECTORT. call him. Ministers shoiild, therefore, and espe- cially " take heed unto themselves, and to all the flock, over which the Holy Ghost hath made them overseers, to feed the church of God, which he hath purchased with his o^n blood." ^ It must also be observed, tLat 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 ; as a means to enable him to preach the Gospel, not for worldly profit. This expe- dient, which is commendable under the circura- 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. IV.— 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 Church, for they have no such authority to give. Not from a Council, since couDcils possess no ecclesiastical authority, being advisory only. Not from the State, for the state, as such, has no right of interference, » Acts XX. 28. THE BAPTIST CHURCH DIRECTORY. 67 either for authority or advice in ecclesiastical af- fairs. His authority, then, is derived from no human source^ but 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 councii can rightfully do is to express their 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 to the work, as one under law to Christ, and ultimately respon- sible to him ali-ne, has a right to preach the Gospel, though churches and councils, should oppose such a course. » Heb. V. 4 » See Part First, chap, xii, 1. 68 THE BAPTIST CHURCH DIRECTORY. 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 them without their consent; while, if they so determine and choose him, he is to them a minister, though councils and churches should forbid it. A man's authority to preach the Gospel and administer the ordinances comes from God directly, and only. A man's right to do these other reasons may think it highly important that he should be instructed in' the ways of the Lord more per- things in any particular church, comes from that church, alone. Note 3. — But suppose a man believes himself called to preach, and insists on the exercise of this right, while the church of which he is a member, after long and careful con- sideration, are convinced that he has not been called to that work, and that he ought not to undertake it. The church has its authority, as well as the individual his rights. In such a case, the church may, in the exercise of its lawful and legitimate authority, labor with, admonish, and 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 necessarj-. V. — The Ordination of Ministers. The New Testament meaning of ordination is ^'appointing/' ^'electing" 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 concurrent agreement of the church and ministers inter- ested. Thus our Saviour ''ordained twelve that they should be with him/ ^ and "appointed 1 Mark iii. 14. THE BAPTIST CHURCH DIRECTORY. 69 other seventy, also/' ^ and Paul directed Titus to "ordain elders in every city." ^ This ordination or appointment to the sacred olfice, was by the free choice of the churches they were to serve, and if they were set apart, and inducted into office by any ceremony whatever, we do not know what it was. Ordination, therefore, as now practised, does not pretend to confer any authority, rights, abili- ties, or powers 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. This is left to the discretion of the church and the candidate. 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 1 Luke X. 1. 2 Tit. i. 5. 70 THE BAPTIST CHURCH DIRECTORY. and brethren (usually 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 can- didate, still the church can have him as their minister if they choose to do so, and none can prevent them. The independence of churches carmot be questioned. This, however, under ordinary circumstances, would not be expedient. Neither the church nor candidate would be likely to command the approbation, respect, and confi- dence of the churches, or tlie community at large, after a council had refused to ordain, for what it considered good cause.^ Note 2. — A call to the ministry does not of necessity in- volve an immediate entrance upon its duties. Hence, a See Part First, chap. xii. i. THE BAPTIST CHURCH DIRECTORY. 71 an immediate entrance upon its duties. Hence, a church or a council may have good reason to believe that a young man has been called to the work, and yet, on account of his inexperi- ence, want of knowledge of (hurch structure and discipline, and of ministerial duties, or for other reasons, may think it highly important that he should be instructed in the ways of the Lord more perfectly, before assuming the government of the chuch, and the pubhc 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 pastor, and his ability to guide its afFair:>, as well as his ability to preach the Gospel, therefore, a church should use the utmost care in calling one to ordination, and -^he council which examines him, should give a wide range to their investigations, and tho- roughly inquire into his general competency for the work. VI. — The Qualifications of Ministers. The qualifications of Gospel ministers, as pre- scribed by inspiration, are set forth in the pas- toral Epistles of Paul, and should be earnestly insisted on bj^ 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 covetous," " one that ruleth well his own house, having his children in subjection," "not a nov- 72 THE BAPTIST CHURCH DIRECTORY. 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. Note 1. — As to a course of scholastic education, ^vhethe^ literary or theological, as a preparation for the work of the ministry, no certain amount nor given standard can be fixed upon. The importance and diffi- culties of the ministerial profession make it necessary that the student should avail himself of the largest and most liberal culture practicable under the circumstances. His own convictions of duty, the indications of Provi- dence, 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 injurious, by diverting his mind from study, and preventing that mental training and acquisition of knowledge so important for him to possess. YII. — The Discipline of Ministers. Ministers, as members of the church, are sub- ject to its authority and discipline, the same as 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 CHURCH DHIECTORY. 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 difficult, 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 fellowship him as such. Note 2. — All ecclesiastical authority resides in a church, and yet a church cannot, in any proper and absolute sense, depose a man from the ministry, except 80 far as that ministry relates to themselves. They can 1 Tim. V. 19. 74 THE BAPTIST CHURCH DIRECTORY. discharge or depose him from being their 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 desire, since each church' is entirely independent in the choice of its ov.ti officers. Note 3. — Such action, however, om the part of coun- cils or churches, though having no power to compel or to enforce penalties, substantially effects the same end through the force of public sentiment, which will, 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 ministry, and discharge him from its office, while, at the same time, they might be satisfied to retain him in their fellowship, as a private member. His minis- ierial, rather than his Christian character being in- volved in the discipline. Note 5. — If a minister be excluded from the fellow- ship 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. VIII. — 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 1 See Second Part, chap. viii. 11. THE BAPTIST CHURCH DIRECTORY. 75 the candidate, but only expresses the conviction that he possesses gifts and capabilities which indicate a call to the ministry. 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 licenses 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 granting of a license. The church may have occasion to change their opinion of the candidate's call, and may, at any time, for sufficient 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 better opportunities are offered to judge of his gifts and calling. CHAPTER VIII. ITS MEMBERSHIP. The nature of Church Membership is a ques- tion of great importance. What are the quali- fications for, rights and privileges of members; how the relation 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. — Qualifications for Membership. The qualifications for church membership are three, namely : 1. A Regenerate Heart. — 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 Christian Life. — His life, since he ha8 professed faith in Christ, must be consistent with 76 THE BAPTIST CHURCH DIRECTORY. 77 that profession, and according to godliness so far as it is, or can be known by the church. XoTE 1. — It is not every person that can give an equally satisfactory relation of Christian experience; nor are those always the most certainly regenerate, who can tell the most remarkable experience. But no person should be admitted, unless the church, in some way, have satisfactory evidence that he is regenerate. Note 2. — Persons on entering a church may be ignor- ant of many things in Scripture doctrine, which they will afterwards learn. Nor 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 x^dmission. There are three waj^s in which a person may be admitted to membership in the church: 1. By Baptism. — A person may be admitted by baptism, on a profession of faith in Christ. Such a one makes kno\Yn 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 membership ''on being bap- tized." In some churches, the name of the candidate is announced at a pubhc meeting, previous to that on which he is to be received, to give all an opportunity of acquaintance with the fact. In nuine 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 w^hich he comes be of tlie 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 msh to be received. 3. By Experience. — It is sometimes the case, that 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 DIRECTORY. 79 ence, and if their faith and Christian character be satisfactory, they are admitted to the fellow- ship of the church on their Christian experierice. The names of candidates to be received by letter and experience, as well as those for baptism, are publicly 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 his 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 by baptism — if not already baptized — or on their Christian ex- perience, 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- tunity for a better acquaintance with him, and for greater harmony 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 CHURCH DIRECTORY. Note 4, — To baptize persons who do not unite with any church, is generally considered subversive of good order, and destructive of church organization. They should be approved of, and received by the church, be- fore 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 extra- ordinary circumstances. Note 5. — Nor is it expedient or promotive of good order, for ministers 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 re- quest it. Note 7. — It is customary, when members are ad- mitted to the church, whether by letter or baptism, for the pastor to give them "the right hand of fellowship." This is usually done at the communion service, imme- diately before the ordinance is administered. The act is designed, simply as an expression of the church's wel- come 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 fellow- ship is given by the various members present, in order, instead of by the pastor exclusively; a practice which, though less convenient, is a more forcible expression of fraternal welcome. III. — Mode of Dismission. There are also three ways of dismissing mem- bers from the church. 1. By Letter.^ — A member may receive a let- * See Second Part, chap. viii. 1, 3. THE BAPTIST CHURCH DIRECTORY. 81 ter of commendation and dismission from the church of which he is a member, and with it unite with another church of the same faith, and when so united is dismissed from the former church. 2. By Exclusion. — When the church, in the exercise of its lawful discipline, withdraws the hand of fellowship from any one, he is thence- forth no longer a member. o. By Death. — The death of members, of course, dissolves their connection with the church on earth. Note 1. — No member can withdraw from the church. He must be regularly dismissed by the action of the church. Nor can one have his name dropped, nor be excluded, at his own request. Note 2. — Nor can the church compel any one to take a letter and withdraw, without his consent. Such would be virtually an exclusion from its fellowship. Note 3. — The one receiving a letter, is still a memher, 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. Note 5. — Letters thus given, can he revoked by the church at its discretion, any time previous to their being used. Note 6. — Any member has a right, at any time, to ask for, and receive from the church, a certificate of his membership and standing; but subjects himself to dis- cipline, if he makes an improper use of it. 82 THE BAPTIST CHUKCH DIRECTORY. Note 7. — Letter cannot properly be given to unite with a church of another denomination. It would be manifestly inconsistent for one church to dismiss or recommend its members to unite with another church with which it did not hold fellowship. Note 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 are so peculiar as to make it imprac- ticable. The too common practice of holding member- ship in one church, and habitually worshipping with another, cannot be justified, nor approved. Note 9. — Persons excluded from one churchy 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, w^here it is the duty of one church to bear this M'itness against the manifest wrong done by another, and to receive the unjustly excluded member into its own fellow'ship. Note 10. — When a member unites with a church of another denomination, the hand of felloicship is with- draicn from him, though otherwise of good Christian character, and though he may have acted conscientiously in what he has done. The act implies no immorality, but as his church is not in fellowship with that to which he has gone, they cannot consistently continue fellowship with him in such a church. Note 11. — In voting on the reception, dismission, dis- cipline, or exclusion of members, several cases should not be included in the same vote, but each 07ie acted on singly and separately. Note 12. — The dropping of members is merely placing on a separate list the names of those of whom the church has lost all knowledge. They are not dismissed from the church, nor reported as members ; but whenever dis- covered their names are restored to the record. No one can be dropped as an act of discipline, nor when his residence is known. CHAPTER IX. ITS DISCIPLINE. By discipline is meant that system of internal order and government by which the church admin- isters the laws of Christ, so as best to secure the peace, purity, edification, and efficiency of each mernber and of the whole body. It applies particularly to the settlement of difficulties, and the removal of offences — what is sometimes called corrective discipline. It is of the utmost importance that a correct Sciiptural 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, unreasonabh;, and unscriptural exercise of it, more difficulties, dissensions, and divisions have arisen than perhaps from 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 83 84 THE BAPTIST CHURCH DIRECTORY. which he pledges his support, and by which 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 lie 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 THREE ROTAL DECREES 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 offences, would obviate the necessity for private labor and public discipline. They would make churches " house- holds of faith," where Christians should abide " in the unity of the Spirit, and in the bond of peace ; " ^ green pastures where the flock should rest in safety, and feed with joy. Will not every disciple make them the guide of his life ? THE BAPTIST CHURCH DIRECTORY. 85 First law: for every disciple; the law of love. — ''A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another/'^ This, if strictly obeyed, would prevent all cause of grief and offence, either personally to brethren, or publicly to the church. It would prevent cold indifference to each other's welfare, unfounded suspicions, causeless accusations, jealousies, animosities, bit- terness, hatred, and revenge, and cause each to love the other 'Svith a pure heart, fervently.'' Second law: for the offender; the law of confession.- — "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there 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 \vithout delay, and procure a reconciliation. And this he must do, whether there is any just cause or not for that brother to have aught against him. Whether or not he has given that brother reason for grief; but knowing that he has a grief, he must go and attempt a reconciliation with him. 1 John xiii. 34. 2 Matt. v. 29. 86 THE BAPTIST CHURCH DIRECTORY. Third law : for the offended; the law of forgiveness. — "If thy brother trespass against thee rebuke him: and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn to thee say- ing, I repent, thou shalt forgive him/^ ^ 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 should of necessity be hindered from undertaking a course of discipline with an offender, 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 ohject of discipline is to encourage and increase the good, and to restrain, rebuke, and remove the evil, "for the edifying of the body of Christ,^' that it may be "perfect in love,'' and without reproach. It is not to gratify personal animosities, nor to secure selfish ends, but to reclaim the wandering, guide tb^ wayward, and » Luke xvii. 3. THE BAPTIST CHURCH DIRECTORY. 87 secure the best spiritual welfare of each and of all for which discipline is to be exercised. 2. The spirit of discipline, in which it must be administered 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 away from among yourselves that wicked per- son." 3 4. The duty of discipline is evident from the » Gal. vi. 2. 2 Matt, xviii. 17. ? 1 Cor. v. 15. 88 THE BAPTIST CHURCH DIRECTORY. consideration of its nature, its objects, and the right to exercise it with which the church ia invested. A church is unfaithful to itself, and to Christ, and to each of its members, which neglects it. "If thy brother trespass against thee rebuke him; and if he repent forgive him."^ ^'Them that sin, rebuke before all, that others also ma}^ fear." ^ "Wherefore come out from among them.'' ^ Because if "one member suffer all tlie members suffer with it." * 5. The limit of discipline is the law of Christ. The church cannot go beyond what the Scrip- tures authorize; it cannot malce 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 word of God. "I beseech you, brethren, mark them which cause divisions and offences, contrary to the doc- trine which ye have learned." ° "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances as I delivered them to you." « 6. The result of discipline — of all corrective discipline — must be the correction or removal of tlie evil — the reclamation or expulsion of the evil doer. A course of discipline begun for the J Luke xvii. 3. 2 1 Tim. v. 29. 3 2 Cor vi. 18e * 1 Cor. xii. 26. » Rom. xvi. 17. ^ i Cor. xL 2. THE BAPTIST CHURCH DIRECTORY. 89 correction of offences, must not cease until one of these results be secured. "Now we command you, brethren, in the name of our Lord Jesus 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 public. 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 maimer of their treatment. I. — Private Offences. A private offence is an offence committed by one member against another member, and not against the whole church, as such. It is an inr jury done by word, action, or otherwise, inten- tionally or unintentionally, by one member, against the person, character, estate, or feelings, of another member. So long as such matters of difficulty exist and are treated privately; that is, between the per- ■ 2 Thes. iii. 4. 2 Matt. xTiiL 11. 90 THE BAPTIST CHURCH DIRECTORY. sons concerned, and are not brought before the church in a public manner for its notice and action, they are private offences; but become public when brought before the church. The course to be pursued in such a case, is pre- scribed 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 gained thy brother.'^ Note 1. — It is here made obligatory on the injured or offended one to go to the offender. This is wisely or- dained, 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 may be so perverse and evil-minded as to be unwilling to do justice to an injured brother. But the offended one having done no vrrong himself, would be likely to go in a gentle, meek, and forgiving temper of mind, prepared to "gain a brother." Note 2. — This rule requires that the offended meui- ber shall go and tell the offender his fault between them- selves alone. No fear, or false delicacy, shall prevent his telling him his fault. He must not tell it to any one else, until he has told the offender. He must not tell THE BAPTIST CHURCH DIRECTORY. 91 it in the presence of any third person. His object must be to "gain his brother," not to accuse, condemn, or punish him. Nor must he say that since the other did the wrong, he must oome 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 thus, possibly, by their united wisdom and piety, they may succeed, where him- self alone had failed. "But if he will not hear thee, 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 matter, 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 should be pious, prudent, and experienced breth- ren,) 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 has evidence to sus- tain 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 church can have their testimony on which to base their own action. This "one or two more" are also to act as mediators between the offender and the offended, and if possible settle the difficulty. 3. Third Step.— It this attempt also be unsuc- 92 THE BAPTIST CHURCH DIRECTORY. cessful, then the injured one must t^ll 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 the church; and if he neglect to hear the church, let him be unto thee as a heathen man, and a publican/^ Note 5. — "VMien lie refuses to hear the "one or two more," then it is to be told to the church, and not till then. It then becoming a public 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 ex- clusion. An open and decided refusal to hear the church, is not necessary ; but only a neglect to hear, per- sisted in by the offender. 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 authority, and can never be departed from with impu- nity. If 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 BAPTIST CHURCH DIRECTORY. 93 Note 7. — All this is to be done in love and meekness — in the spirit of Christ, with the desire and manifest de- sign to win an erring brother, rather thiin to be avenged on, and to punish an offending member. Note S. — Every one who is at all aware of having grieved or oiTended another, should without delay seek the one aggrieved, and by such explanations, confessions, and rcpaiations, as may be demanded, remove the cause of grief. Note 9. — If any member should attempt to bring be- fore the church, or in any other way make public, any matter of private grief or offence, until he has fully pursued the above course, as 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 of- fenders p gainst the church, and are subject to its dis- cipline. Note 11. — V\liere personal difficulties 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 pri- vately, 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 bo taken up by the church, and treated as a public offence. The continuance of such things is greatly injurious to the prosperity of the body. Note 13. — There may be instances of private oft'ences, where, though the offended individual may be willing to dismiss the case, yet the church thinking its char- acter compromised, or its welfare injured in the act, may find it necessary to take it up, and pursue a course of discipline with the offender. Note 14. — When any member refers any private diffi- culty to the church which he himself has failed to settle, he should then leave it entirely in their hands, and be 94 THE BAPTIST CHURCH DIRECTORY. satisfied with whatever disposition they make of it, neither complaining at the result, 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 forbidden in the Scriptures. Mem- bers may see things in others which they personally dislilre, but which cannot justly be considered as subject to ecclesiastical complaint or discipline. They ar« matters for Christian forbearance, to be endured, if they cannot be corrected in some other way. Note 16. — Nothing cai* 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 disfellowship and exclusion, provided they be confessed, repented of, and forsaken. II. — Public Offences. A public offence is one, not against any par- ticular individual, but against the church as a body; an injury to the cause of piety, a reproach to the 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 comes 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 DIRECTORY. 95 having attempted, they fail to reconcile or re- move, come within this class. A. THEIR CHARACTER. The following constitute the more common causes of public offence: 1. False Doctrine. — Holding doctrines funda- mentally false, and contrary to the faith of the church, and the word of God. "If any man preach any other gospel unto you fhan 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 them which cause divisions and 1 Gal. i. 2. 2 2 John 12. » Matt. xvui. 17. * 1 Thes. v. 14, 96 THE BAPTIST CHURCH DIRECTORY. offences, contrary to the doctrine which ye have learned, and avoid them."^ 4. Immoral Conduct.- — Such acts and practices as are inconsistent with that rectitude and purity of hfe, which the Gospel inculcates and requires. ^'But now I 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 immor- ality 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- derly, working not at all, but are busybodies."^ 6. Covetous Spirit. — Where a member will not contribute according to his evident abiHty for 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 J Rom. xyI. 1 7. 2iCof. V. II. 3 2 Thes. iii. 6. ^Thes. iii. 11. THE BAPTIST CHURCH DIRECTORY. 97 idolater, hatli any inheritance in the kingdom of Christ." ^ " 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 : butDiotre- 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. — Th e goi ng to la w with breth- ren " before unbelievers," and the prosecution of each other before civil tribunals, instead of set- tling their difficulties " before 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. Now, 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 not rather be defrauded ? " * » Eph. V. 5. « 1 Cor. v. 11. « 3 John 9. •I Cor. vi. 6. 5 98 THE BAPTIST CHURCH DIRECTORY. B. THEIR TREATMENT. In cases of public offence, a correct course of discipline would be as follows : 1. The first member who has knowledge of the offence should, the same as in private cases, seek the offender; and if possible reconcile or remove the difficulty. This should be done because 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 such 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 knowl- edge 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, should call the offender before them to answer to the charge, where he should hear the evidence against him, know the witness, and be allowed to answer for himself. THE BAPTIST CHTIRCH DIRECTORY. 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 g-ain their brother. 5. If in any case of discipline, and at any stage, 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 prom- ise 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 anust withdraw from Mm its fellowship. Note 1. — Every member tried by the church, has a right to require and r^reive copies of all charges against him, the names of his accusers and of the witnesses, both of whom he shall have the privilege of meeting face 100 THE BAPTIST CHUECH DIRECTORY. to face, hearing their accusations and testimony, bring- ing witness on his side, and answering for himself before the church. Note 2. — Every person tried by the church should be allowed every opportunity, both as to time, place and circumstance, to vindicate himself. The very justice of Christ's house should 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 hia 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 carefully 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 character, as to require, when fully proven, that the church should at once u-ithdraio its fellowship from the offender, without any other attempt to labor with him, and notwithstanding all confessions, penitence and promises. Note 9. — If the church shall find that it has dealt im justly with a member, or excluded him without suffi- cient cause, it should at once proceed, of its own accord, and without his request, by concession and a restoration, to repair by every possible means, the injury it has done him. Note 10. — The church should not forget those ex* THE BAPTIST CIIURCII DIRECTORY. 101 eluded from its fellowship, but kindly seek to do tTiem good, and to reclaim them to godliness. Note 11. — So also, should the church, at any time, bo willing to grant a rehearing, if requested by an excluded member, providing he gives assurance that he can estab- lish his innocence, or satisfy them by his acknowledg- ments. Note 12. — The church should restore to its fellowship, at his request, any excluded person, whenever his repara- tion and confession for the past are satisfactory, and his present walk according to godliness. Note 13. — Pastors, deacons, and all officers mu.^t bo subject to the same discipline, and administered in the same way, as other members of the church.i Note 14. — In all things, not contrary to his con- science, the member should submit to the authority of t::e church. But in all questions of faith and conscience, he should do what he believes to be right, even though the church should condemn him 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 suffi- cient cause, even though such members consider the discipline unjust, and think themselves injured by it. Note 16. — No one while on trial before the church, can properly accuse, or bring charges against another member. His own case must first be decided on its own merits. If his offence be proven or confessed, n-^ accusa- tions made against others can justify it, or s'honld be allowed. But any statement can be made, or evidence produced which may lend to prove the innocence, or palliate the oflFence of the accused, even though such statement should implicate others, • See First Part, chap. 1, note 1, 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 should 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 mod- erator 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 constitute a quorum; but no important business should be done without a full attendance of the members. Note 3. — All meetings for business are announced from the pulpit one Sabbath, at least, before they are held. 102 THE BAPTIST CHURCH DHIECTORY. 103 I. — Order of Business. 1. The meeting should be opened with reading the Scriptures, singing, and prayer, the same as meetings for 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 the 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, un- less specially invited to remain. This would be proper in all. 3. Next comes the reading of the minutes of the last meeting. This is properly the first item of business, but is 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 vote, no one objecting. 4. Letters of commendation and dismission 104 THE BAPTIST CHURCH DIRECTORY. are granted to such as desire to unite with other 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 with the pastor and deacons, or other judicious 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 Christian, not to publish abroad, nor repeat to those who are without, the j)ri\'ate affairs and business of the church. A^OTE 8. — The established order of business may, for convenience, be changed at any time l)y a vote — or without a vote, no one objecting. 11.^ — Rules of Order. 1. Motions. a. All business should be presented by a mo- Hon — and in writing, if so required — the motion to be made by one member and seconded by an- other. b. A question is not to be discussed, until it is THE BAPTIST CHURCH DIEECTORY. 105 moved, seconded, and distinctly stated by the mo- derator. c. After a motion is fully before the meeting, the mover cannot withdraw it, except by unanimous consent. d A motion should contain but one distinct 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, must be put to vote, unless withdrawn, laid on the table, or post- poned. /. 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 renewed 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 laij on the table, for the previous question, or to adjourn. i. These last named motions cannot be inter- rupted by any other motion, except to amend, which may be done by specifying some time^ place, ov purpose. j. Nor can these motions be allowed to inter- 6* 106 THE BAPTIST CHURCH DIRECTORY. rnpt or .supersede each other, only that a motion U) a Eph. V. ST. THE BAPTIST CHURCH DIRECTORY. 115 use of those 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 3^oung, 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 his 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 v/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.^ The preaching of the Gospel is the first and principal instrumentahty 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 me ' See First Part, chap. vu. 116 THE BAPTIST CHURCH DIRECTORY. void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it/' ^ 1. The preaching of the Gospel in the ordi- nary ministrations, in houses of worship, as sup- ported by churches. It is a part of the mission of the church to sustain the stated ministry of the word among them for the edification of the saints, and for the conversion of sinners. 2. They should also provide preaching with unusual frequency at times when Providence and the Spirit indicate special necessity for it, 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 neighbor- hoods and communities as may be within con- venient distances of each church, and come appropriately within their sphere of influence, eo that all the people may 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 and abroad, to the ends of the earth. * Isaiah iv. 11. THE BAPTIST CHURCH DIRECTORY. 117 Note 1. — Pastors of churches ought, as far as their strength and time will allow, to cultivate destitute fields adjacent to them. There is scarcely a church, in city or country, that has not some such out-station near it. These afford some of the most pleasant and profitable scenes of ministerial labor. Note 2. — Some churches sustain a colporter or mis- sionary, a part or the whole of the time, to labor in these destitute fields. This is an admirable mdliod of missionary labor. Note 3. — Some churches call into requisition, and en- courage lay preaching, for such purposes. In every church almost there are brethren who have more than ordinary gifts for exhorting and expounding the Scrip- tures, and ability to conduct religious meeting^-. 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 cliurehes and to the world if such gifts and abilities could be called into requisition for holding religious meetings in destitute communities, and bearing the Gospel to those who are without the ordinary means of grace. II. — Sabbath Schools. Next to the preaching of the Gospel, may per- haps be reckoned the Sahbath-school, as an instru- mentality for religions good. The influence of the Sabbath-school is twofold. The direct influ- ence on the pupils in moulding and forming their minds and characters as they expand; and the indirect influence through the children on their parents and households, and on their associates. The religious instruction and training of children, both in the household, and the church, is too little 118 THE BAPTIST CHURCH DIRECTORY. understood and appreciated. The character, and influence for good or evil, in subsequent life depends chiefly on the moral and religious training in childhood. Divine wisdom has pro- vided for this, and enjoined that, "these words which I command thee this day shall be in thine heart; and thou shalt teach them diligently unto thy children, and shall talk of them when thou 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-school sus- tains to the church is somewhat indeterminate and variously understood. There are two princi- pal views and opinions entertained respecting it, somewhat different, though 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 oflicers and teachers, yearly perhaps, the same as they would appoint a committee for any other spe- cific work — either with or without instructions, with or without power to fill 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 man- » Deut. vi. 3 THE BAPTIST CHUECH DIRECTORY. 119 ner in which the work is performed. When the period of their office expires, they report to the churcli, which reappoints them, or fills their places with others. Second, That the school is a benevolent asso- ciation, like any 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 h as 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 chureli and the school. Of course in neither case can the church exercise any direct authority or discipline over any except its own members, to whom, in all cases, its jurisdiction is confined. Note 2. — Where the school is sustained in their house of worship, and the officers and teachers belong to the same church, it seems most appropriate and desirable that it should be directed by, responsible to, and undei 120 THE BAPTIST CHURCH DIRECTORY. the authority of the church directly. The pastor and members ought to see that religious instruction is pro- vided under their own inspection, for their own children, and know what kind of instructors and instructions they receive in this most important department of 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 dependent on their own efforts and resources, the inde- pendent society plan w^ould 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 expedient, 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 should 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. 5. The exercises should be greatly diversified. THE BAPTIST CHURCH DIRECTORY. 121 not long continued in any one direction, since the young soon weary of protracted application. For this reason the superintendent, the officers and teachers should 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 pupils 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 libraries 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 of fiction, though they be religious, must be condemned. The practice of having many books of general literature, for general reading, is of very doubtful propriety. The library should be composed almost wholly, if not exclu- sively, of sound and safe religions books, adapted in style to the minds of the young, and suitable for Sabbath reading. The judicious selection of books for a Sunday-school library is a more difficult task than for almost any other collec- tion. 123 THE BAPTIST CHURCH DIRECTORY. 8. Bible Classes are a similar, not a separate department of religious instruction. These 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 Scripture to memory is of doubtful advantage. It taxes the memory more than it benefits the heart. And fre- quently the nervous system is overtasked, and the healtli 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. Note 5. — The propriety of giving premiums is seri- ously 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 hook. But coming with a prayerful heart, seek to lead the pupils into the knowl- edge of their condition as sinners, and the love and grace of Christ as a Saviour. Note 7. — Parents and memhers of the church not en- gaged in the school should often visit it, to stimulate the pupils, and cheer the teachers. THE BAPTIST CHURCH DIRECTORY. 123 Note 8. — The Pastor should frequently, also visit the school, to 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. — Eeligious Visitation. Another means for accomplishing the chu^ch^s mission, is that of systematically visiting, for reli- gions 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 undefiled 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 caR be induced to undertake the work. Let * James i. 27. 124 THE BAPTIST CHURCH DIRECTORY. these visitors report from time to time in the social meetings of the church the incidents they witness^ and at the end of the year, make a full report of all the work done, with the results. 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. Tlie 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 should be emphatically religious, and not merely social. All present should be inquired of whether they are Christians, and if they are desirous of, or attempting to become such. With such exhortations, instructions, and encouragements, as may be appro- priate. Note 2. — Where practicable, reading the Scriptures and prayer should accompany the visits. It may not always be possible, or at least consistent. Note 3. — The distribution of tracts, or other religious reading, is of great advantage. A tract or book is left during one visit, to be replaced by another at the next. This system of religious visiting and distributing Bibles, and good books, is substantially the work which Tract Missionaries, Colporters and Lible Readers do with so much success. Note 4. — The sick, poor, afflicted, and distressed THE BAPTIST CHUECH DIRECTOEY. 135 should be the special objects of such visits, since they most need their advantages, and are in a condition moat likely to receive benefit from them. Note 5. — Cases of sickness, poverty, and want should be reported to the church, which ought promptly, accord- ing to its ability, to furnish temporal aid and relief, thus conferring blessings on both the bodies and th© souls of men. XoTE 6. — These visits should aim to secure the habi- tual attendance of all persons on religious worship, Id some place, wherever they may prefer. XoTE 7. — Another prominent object to be accomplished is to secure the attendance of children at Sunday-school. Any who can secure these objects may think themselves richly rewarded and blessed in doing good, though noth- ing else should be accomplished. Note 8. — Such religious visits are most profitable if made statedly, once a month usually. In cases of sick- ness, destitution, or of religious seriousness, or where any special good promises to be secured, more frequent visits may be needed, lest some advantage or opportunity may be lost through neglect. IV. — Christian Literature. One of the most practicable and effective metht>ds 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 is both a public and a personal blessing. 126 THE BAPTIST CHURCH DIRECTORY. 1. Every family should have a few carefully chosen hooks of instructive and devotional reli- gious reading. They are easily obtained, and at small cost. Many are not needed. A few read over and over again, until they thoroughly imhue 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. Religiom 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 great, particularly to the younger members, it THE BAPTIST CHURCH DIRECTORY. 127 is a matter of surprise that so few religious families take and read a religious periodical, Xoi'E 1. — An easy and effective means of scattering religious truth in a connnunity is to lend good books and periodicals from house to house. Few persons would neg- lect to read what was kindly loaned them, though they might not care to purchase, 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 main- tained as the advocates of religious truth in general, but especially of those distinctive truths which are denomina- tionally cherished and held as 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 period- icals through the families of a neighborhood, as an instru- mentality for doing good, is so simple and easily performed , that every Christian, even the weakest and feeblest, can take a part in such a mission, and greatly benefit others by the means. CHAPTER XII. ITS CUSTOMS. There are various customs held by the churches arising from the circumstances in which they are placed, and the discharge of general Christian duties. These customs are not matters of faithj 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. I. — COUKCILS.^ 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- 1 S«e Second Part, chap. viii. 7. — First Part, chap, vii. 4, 5. 128 THE BAPTIST CHURCH DIRECTORY. 129 ficulties, which, on account of excited feeling or dillerent 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 tivo hreihrcM — to meet at a given time and place for a specified 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 tlieir 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 presb3d:ery, that is, the ministers, only, in cases of ordinations, recog- nitions, and tbe like. WotbI. — It should always be remembered that councils have 6* 130 THE BAPTIST CHURCH DIRECTORY. no ecclesiastical authority.^ They can only advise. They differ from 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 council; if called by both parties, mutually, or in concert, it is termed a mutuul council. XoTE 3. — Parties calling a council usually appoint a committee to present the case to the council when con- vened, and to act and answer for them. But such com* mittee is no part of the council, and cannot act with it. Note 4. — Parties calling a council should refer the difficulties entirely to them, believing that the wisdom and piety of those whom they have called will secure a careful investigation, and a just decision of the case. Note 5. — Though a council cannot compel parties to abide 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, and 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 to do this. Such a refusal would make an ex-parte council necessary. Otherwise, the innocent would be compelled to bear a perpetual wrong. Note 7. — Though no church is obliged to send dele- gates to sit in any council, yet a call from any respect- able source should be courteously treated, and, if prac- ticable, responded to, in the hope of doing good, allaying dissension, and promoting the peace and prosperity of Zion. Note S. — Councils should not be composed of par- tisans nor those who evidently favor one side rather than the other. But persons should be called whose >S«e First Part, chap. vii. 4., 5. THE BAPTIST CHUKCII DIRECTORY. 131 vriadom and piety, Avhose known rectitude and impar- tiality ^vould be likely to secure just results and give the churches and the community confidence in their de- cisions. Note 9. — In the investigation and judgment of any case referred to them, a council should be careful to have all facts and evidences possible to be obtained, on both sides the question, and touching all matters in dis- pute, so as to render a just and impartial decision. Note 10. — Parties calling a council should cheerfully receive its advice, 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 tlie churches, in a single State, meeting once a year, at such time and place as the}^ shall agi'ee 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 ministers located within a given and convenient district — meeting statedly, usually monthly, for mutual counsel and improvement, and to consider tlie welfare of the churches. All such Associations, Conventions, Ministers 132 THE BAPTIST CHURCH DIRECTORY. Meetings and the like, are entirely voluntary. Xo church or individual is obliged to unite with them; and if so united, can leave them when they 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 religion within their bounds. They have no ecclesiastical authority. Their meetings should 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 newh'-organized churches, and others of like character, though prescribed by no scrip- tural authorit}^ are nevertheless, as conventional usages, appropriate and profitable. Their order is arranged at the discretion of those who have charge of them. TV. — Societies. All societies for Missions, Bihle and Tract dis- tribution, and other purposes of Christian benevo- lence, are like Associations, voluntary; are of THE BAPTIST CHURCH DIRECTORY. 133 human, not of divine appointment; have no con- trol over churches; and are not immediately controlled b}^ them. Their design is to concen- trate and give greater efficacy to the efforts of associated piety and benevolence, in the extension of Christianity. Such societies should be as few in number, as simple in construction, and as immediately under the influence and direction of the churches as possible. XoTE 1. — It may \rell be doubted whether the ex- istence of missionary and other benevolent societies, icithin a church, acting in concert with larger external societies, is desirable, or to be encouraged. For though great good may at times be accomplished by these societies, and tlieir aim be always good, yet there is great reason to fear, their tendency may be to divert attention from the church, 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 supplementary societies. And still more, tliey 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 officers. XoTE 2. — It is a question of much interest, how far a Christian shall identify himself with those societie>^ whose object is the suppression of prevailing moral evils. It is certain that every Christian should en- courage, and so far as he can consistently, aid every good enterprise. But it is equally certain, that no church member should form any connection with other societies or associations that will in the least interfere with the 134 THE BAPTIST CHUBCH DIRECTORY. most faithful and perfect performance of all his duties in the church. The churcli is a society divinely insti- tuted, for the accomplishment of all the objects which a pious charity may seek; and is as simple in its struct- ure, and as eflBcient in its action as any other can pos- sibly be; and its claims are first. Note 3. — Yet it is but just to say that many moral and reformatory societies have accomplished a vast amount of good in the fields of human want, which with- out them would never have been accomplished. It must also be conceded that sometimes associations of Chris- tian men may reach evils, suppress vices, and contribute to human welfare, where it would be very difficult if not impossible for the same indivduals 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 members by any such external benevolence. Note 4. — As to the propriety of church members con- necting themselves with secret societies, it may be said, that whether these societies are good or bad in them- selves, all the advantages they offer may be obtained in other less objectionable ways ; 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 r.void them altogether. CHAPTER XIII. ITS DUTIES. The church has duties peculiar to its organized 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 135 136 THE BAPTIST CHURCH DIRECTORY. righteousness and truth, and against all wrong and evil. 2. Duties io Its Members. The church should have a kind and constant regard for the welfare of each of its memhers, however weak or low, considering them all as 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 meeloiess, restore them. It should comfort the troubled, 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 estab- lished in the truth. It should console the afflicted, minister to the sick, and supply temporal, as well as spiritual aid, to the poor and needy. It is a reproach to the church, when its poor members are compelled to receive supplies for the necessities of life from the charities of the world, ministered by stranger hands, or else pine in want, while their brethren have enough and to spare. THE BAPTIST CHURCH DIEBCTORY, 137 3. Duties to the Ministry. So far as may be in its 2:)ower, the churcli 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 generous sympathy and confidence; to be respectfully affec- tionate, in all their intercourse with him most (sedulously and sacredly to guard his repu- tation and influence. They should also give him a liberal and generous pecuniary support, which sliall 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 ministr}', 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 138 THE BAPTIGT CHURCH DIRECTORY. sympathies and prayers, to every true Christian 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 ite 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 the power of its salutary energ}', and the best welfare of humanity be secured. It should also, and especially, labor to give the Gospel to every creature, that whosoever be- lieveth may be saved. CHAPTER XIV. ITS PRIVILEGES. The church, as the body of Christ, the hght of the world, and the home of the redeemed on earth, affords pecuHar 23rivileges 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 still 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 DIRECTORY. 141 2. Its Ordinances. For believers to be allowed the administra- tion of Gospel ordinances — to be baptized into the Eedeemer'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 in 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 fellow-pilgrims they travel a toil- some path. These are blessings which the pure in heart will 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 CHURCH DIRECTORY. the hand, and gently leads, along life's rough places, the weak and the fainting; and in the spirit of the good shepherd, seeks out and restores the straying ones to 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 suffers 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 bhss 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 his church. CHAPTER XV. ITS PIETY. The personal godliness of its individual mem,- bers constitutes the piety of the Christian 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} Prayer is one of the most important of duties one of the most important of privileges. It is the Christianas 'S'ital breath/' his ''native air." (a.) Secret Prayer. — No one can long main- tain the life of godhness, 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. Every day should he retire to his closet, and free from all 1 See Part First, chaps, v., ii. 143 144 THE BAPTIST CHURCH DIRECTCRY. outward and worldly interruption, hold com- munion with God, On rising in the morning, and retiring 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 hfted heavenward in holy communion. Almost every case of backsliding begins in a neglect of secret prayer. (o.) Faynily Prayer.' — Every Christian parent should see that daily prayer be offered in the family. No day should pass, under the ordinary circumstances of hfe, but that the divine good- ness be acknowledged at the household altar. Reading 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 be irlvsome, rather tlian 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 cosider it a duty and a delight, to assist in sus- taining those services of social worship, for prayer and exhortation, which the members of the church observe. It is a ^reat help to piety, THE BAPTIST CHURCH DIRECTORY 145 and indeed it is difficult for a church to preserve its spirituality and efficiency without it. (d.) Special Prayer. — Every Christian should, also, make it a point to offer special prayer for the church, its pastor, the success and universal spread of the Gospel, the conversion of particu- lar persons; in short, for all those objects which he is particularly desirous the grace of God shall axcompHsh. 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 pray 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 146 THE BAPTIST CHURCH DIRECTORY. prove of the greatest possible advantage to the Christian. 3. The Communion. A punctual and prayerful attendance on, and enjoyment of, the ordinance of the Lord's Sup- per, is far too little thought of, and too Hghtly esteemed, as an indication of personal piety, and also as a means of reHgious prosperity and growi:h 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? gome absent themselves from the communion from mere indifference, some because they are 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 un- happy on others, and especially on the young members. No one ever found that a neglect of See Part First, ohap. iii. a. THE BAPTIST 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. Brotherly Love, The spirit and practice of Christian harmony and um'oji, by which the disciples of Christ live together in the bonds of 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 place in the hearts or intercourse of his people. 5. Benevolence. A generous benevolence the Gospel inculcates. 148 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 the Heavenly Father's 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 constantl}^ cultivated and observed. The Christian should be a man of perfect 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 worldlymindedness, 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 spirit renewed within him. 8. Consistency. In nothing is Christian consistency more appar- ent and marked than in setting an example which will be safe for others to follow. Let him shun every appearance of evil, by avoid- ing those habits, indulgences, and recreations which are of evil 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 CHURCH DIRECTORTo 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 tliem that hate him, and pray for those who despitefully use him. So Christ did ; and so his disciples can best subdue their enemies and imitate their E.edeemer. 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-examination. It should be habitually and frequently performed, not so much because it is pleasant as because it is profitable. Because it reveals to the disciple his faults and his infirmi- ties; shows both how weak and how unworthy he is, and thus enables him to guard against future temptations, and, most of all, drives him to the Mercy Seat, where alone his strength U to be found. Without this exercise frequently resorted to, which indeed may be as painful as it is useful, the Christian can know but little of himself, and little of that grace which sustains him. But with THE BAPTIST CHURCH DIRECTORY. 151 it, every Christian virtue is cherished; he be- comes hninblv confident, and ineeklv 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 the wise and the good, respecting religions fast- ing as a means of sanctification and growth in grace. It cannot, however, be donbted 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. C H A P T E E XVI. ITS DOCTRINES. All evangelical Cliristian churches profess to take the Holy Scriptures as their onl}- 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 nght — 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 152 THE BAPTIST CHURCH 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 ''con- fessions of faith," 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 agrees 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- ti'ines they express. The following form, usually called the ''New Hampshire Confession of Faith,'^ is now extensively adopted by the churches Xorth 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 below, occupying too much space for insertion in this work, and is higher in its tone as to the doctrines of grace. Tney do not 7* 154 THE BAPTIST CHURCH DIRECTORY. in any sense, however, contradict each other. 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 Sckiptures. 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 taught. * 2 Tim. Hi. 16, 17. All Scripture is given by inspiration of Grod, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness ; that the man of Grod may be perfect, thoroughly furnisjhed unto all good works. Also, 2 Pet. i. 21. 2 Sam. xxiii. 2. Acts i. 16 ; iii. 21. John x. 35. Luke xvi. 29-31. Ps. csix. 111. Bom. iii. 1, 3. THE BAPTIST CHURCH DIRECTORY. 155 *2Tim. iii. 15. Able to make thee wise unto salvation. Also, 1 Pet. i. 10-12. Acts xi. 14. Rom. i. 16. Mark xvi. 16. John V. 38, 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 liar. Also, John xvii. 17. Rev. xxii. 18, 19. Rom. iii. 4. *Rom. 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; xiL 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. i. 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 ihcy speak not according to this word, it is because there is no light in them. 1 Thess, v. 21. Prove all 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. IL— The True God. We believe the Scriptures teach that there is one, and only one, living and true God, an infi- nite, intelligent Spirit, whose name is Jehovah, the Maker and Supreme Kuler of Heaven and Earth ; ^ inexpressibly glorious in holiness,'*^ and worthy of all possible honor, confidence and love ; ^ that in the unity of the Godhead there are three persons, the Father, the Son, and the 156 THE BAPTIST CIIUKCH DIRECTOKY. Holy Ghost;* equal in every divine perfection,^ and executing distinct but harmonious offices in the great work of redemption. ® Places in the Bihle where taught. *Jolin iv. 24. God is a Spirit. Ps. cxlvii. 5. His understanding is infinite. Ps. Ixxxiii. 18. Thou whose name alone ie JEHOVAH, art the Most High over all the earth. Heb. iii. 4. Rom. i. 20. Jer. x. 10. ^Ex. XV. 11. Who is like unto Thee — glorious in holi- ness! Isa. vi. 3. 1 Pet. i. 15, 16. Rev. iv. 6-8. ^Mark xii. 30. Thou shalt love the Lord thy (jod 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, O Lord, to receive glory, and honor, and power: for thou has 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 na- tions, baptizing 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. 7. "John X. 30. I and my Father are one. John v. 17; xiv. 23; xvii. 5, 10. Acts v. 3, 4. 1 Cor. ii. 10, 11. Phil. ii. 5, 6. 'Ephes. ii. 18. For through Him [the Son] we both have an access by one Spirit unto the Father. 2 Cor. xiii. 14. The grace of our Lord Je^us Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Rev. i, 4, 5. Comp. ii. 7. III. — The Fall of ]\Ian. We believe the Scriptures teach that Man was THE BAPTIST CHURCH DIRECTORY. 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 Places in the Bible where taught. 'Gen. i. 27. God created man in his own image. Gen. i. 31. And God saw every thing that he had made, and behold, it was very good. Eecles. vii. 29. Acts xvii. 2G. Gen. ii. 16. *Gen. iii. 6-24. And Avhen 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, Chernbims, 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. 5. Rom. v. 15-19; viii. 7. *Isa. 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 con- versation in times past in the lusts of our flesh, ful- filling the desires of the flesh and of the mind ; and were by Mature the children of wrath even as others. Rom. i. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Rom. i. 32; ii. 1-16. Gal. iii. 10. Matt. xx. 15. 158 THE BAPTIST CHURCH DIRECTORY. «Ex. xviii. 19-20. Yet say ye, Why? doth not the son bear the iniquity of the father? The soul that sin- neth 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 him, 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. I IV. — The Way of Salvation. We believe the Scriptures teach that the 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 having risen from the dead, he is now enthroned in heaven;^ and uniting jn 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 V. 10. 1 Cor. iii. 5-7. Acts xv. 11. ^John iii. Ift. For God so loved the world that he gave his only 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 Thil. ii. 6, 7. Who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was nuide in the likeness of men. Heb. ii. 9; ii. 14. 2 Cor. v. 21. *Isa. xlii. 21. The Lord is well pleased for his right- eousness' sake: he will magnify the law and make it honorable. Phil. ii. 3. Gal. iv. 4, 5. Rom. iii, 21. °Isa. liii. 4, 5. He was wounded for our transgres- sions, he was bruised for our iniquities; the chastise- ment of our peace was upon him ; and witli his stripes we are heated. 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, O 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 can 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. M. 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 justificatioi: includes the pardon of sin/ and the promise of eternal life on principles of righteousness;"* that it is bestoAved, not in consideration of any works of righteousness which we have done, but solely through faith in the Eedeemer's blood f by virtue of which faith his perfect righteousness is freely imputed to us of God;® that it brings us 160 THE BAPTIST CHURCH DIRECTORY. into a state of most blessed peace and favor with God, 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. 39. By him all that believe 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. Acts 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 re- ward not reckoned of grace, but of dgstti- But to him that worketh not, but belie veth on him that justifieth the ungodlv, his faith is 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. 24-26; 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 whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God. Rom. v. 3. We glory in tribulations also. Rom. v. 11. We also joy in God. 1 Cor. i. 30, 31. IMatt. vi. 33. 1 Tim. iv. 8. VI. — The Freeness of Salvation. We believe the Scriptures teach that the blessings of salvation are made free to all by the Gospel •} that it is the inamedisite duty of ?.ll to accept tiiem by a cordial^ peciiteat aj^d obedient THE BAPTIST CHURCH DIRECTORY. 161 faith ;- and that nothing prevents the salvation of the greatest sinner on earth, but his own determined depravity and voluntary rejection of the Gospel;^ which rejection involves him in an aggravated condemnation.* Places in the Bible ichere taught. ^Isa. iv. 1. Ho, every one that thirsteth, come ye to toe 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 com- mandment of the everlasting God, made known to all nations for the obedience of faith. Mark. i. 15. Rom. i. 15-17. ^John V. 40. Ye will not come to me, that ye might have life. l^.Iatt. 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, anv! men loved darkness rather than light because their deeds were evil. Matt. xi. 20. Luke xix. 27. 2 Thess. i. 8. YII. — Eegeneration". We believe tlie Scriptures teach chat 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 the Holy Spirit, in connection with divine truth, ^ so as to secure our voluntary obedience to the Gospel;"^ and that its proper eviflence appears in the holv fruits of repentance, and faith, and nevrness of life.. 1G2 THE BAPTIST CHURCH DIRECJTORY. Places in the Bible tchere taught. ^Jolin iii. 3. Verily, verily, I say unto tliee, except a iii;;n be born again, he cannot see the kingdom of God. John iii. 6, 7. 1 Cor. i. 14. Eev. viii. 7-9; Rev. xxi. 27. ^2 Cor. V. 17. If any man be in Christ, he is a new creature. Ex. xxxvi. 26. Deut. xxx. 6. Rom. ii. 28, 29; V. 5. IJohn, iv. 7. ^John iii. 8. The -svind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence ii 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 rnpn, but of God. James i. 16-18. Of his own will begat he us with the word of truth. 1 Cor. i. 30. Phil. ii. 13. *1 Pet. i. 22-25. Ye have purified your souls by obey- ing the truth through the Spirit. 1 John v. 1. Who- soever 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. 10-23. Eph. ii. 14-21. Matt. iii. 8- 10; vii. 20. I John, V. 4, 18. VIII. — Eepentaxce and Faith. We believe the Scriptures teach that repent- ance and faith are sacred duties, and also insep- arable graces, vvTought 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 God with unfeigned contrition, confes- sion, and supplication for mercy ;^ at the same time heartily receivinsf the Lord Jesus Christ as TH.E BAPTIST CHURCH DlKECTOilY. 103 our prophet, priest, and king, and relying on him alone as the only and all-sufficient Saviour.* Places in the Bible lohere taught. ^Mark i. 15. Repent ye, and believe the Gospel. Acts xl. 10. Then hath God also to the Gentiles granted re- pentance unto life. Ephes. ii. 8. By grace ye are saved, tlirou^li f.iuli . and that ncit of yi ■.ii;rjves; it is the gii. of God. 1 John v. 1. Whosoever believeth that Jesus is the Christ, is born of God. ^John xvi. 8. Hfe 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 breth- ren, what shall we do? Then Peter said unto them. Re- pent, and be baptized every one of you in the name of Jesus Christ for the remission of your sins. x\cts xvi. 30, 31. ^Luke xviii. 13. And the publican smote upon his breast, saying, God be merciful to me a sinner. Luke XV. 18-20.' James iv. 7-10. 2 Cor. vii. 11. Rom. 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 Purpose of Grace. We believe the 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 free 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- ness, being infinitely free, wise, holy and \va- 164 THE BAPTIST CHURCH DIRECTORY. changeable;^ that it utterly excludes boasting, and promotes humility, love, praj^er, 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 effect^ in all who truly believe the Gospel;^ that it i- 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 testimony 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 Avith a holy calling, not according 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. 16. 1 John iv. 19. Hos. xii. 9. ^2 Thess. ii. 13, 14. But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to sal- vation, through sanctification of the Spirit and belief of the truth; whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. Acts xiii. 48. John x. 16. Matt. xx. 16. Acts xv. 14. ^Ex. xxxiii. 18, 19. And Moses said, I beseech thee, show me thy glory. And he said, I will cause all my goodness to pass before thee^ and I will proclaim the name of the Lord before thee, and will be gracious to whom I will be gracious, and v.'ill 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 thine eye evil, THE BAPTIST CHURCH DHiECTOPvY. 105 because I am good? Eph. i. 11. Eom. ix. 23, 24. Jer. xxxi. 3. Rom. xi. 28, 20. Jam. i. 17, 18. 2 Tim. i. \i. Rom. xi. 32-36. *1 Cor. iv. 7. For who maketh thee to differ froia another? and what hast thou that thou didst not re- ceive? Now if thou didst receive it, why dost thou gloiy 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. I Thess. ii. 18. I Pet. ii. 9. Luke xviii. 7. John xv. 16. Eph. i. 16. 1 Thess. ii. 12. °2 Tim. ii 10. Therefore I endure all things for tho elects' sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. 1 Cor. ix. 22. 1 am made all things to all men, that I might by ail means save some. Rom. viii. 28-30. John vi. 37-40. 2 Pet. i. 10. ^1 Thess. 4-10. Knowing, brethren beloved, your ele*:'- tion of God; for our Gospel came unto you, not in wor' only, but in power, and in the Holy Ghost, and in mucli assurance, etc. ''Rom. viii. 28-30. Moreover, whom he did predesti- nate, them he also called, and whom he called them h also justified, and whom he justified them he also glori- fied. What shall we then say to these things? If Go.I be for us, who can be against us? Isa. xlii. 16. Eom. xi. 29. ®2 Pet. i. 10, 11. Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall ; for so an en- trnnee shall be ministered unto you abundantly into the everlastinof kingdom of our Lord and Saviour Jesus Christ. Phil. 'iii. 12. Heb. vi. 11. X. — Sanctificatiox. 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 il is begun in regeneration;^ and that it is carried on in the hearts of believers by the presence and j3ower of the Holy Spirit, the Sealer and Com- forter, in the continual use of the appointed uioans — especially the word of God, self -examina- tion, self-denial, watchfulness, and prayer.* Places in the Bible ichere taught. '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. 8. 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. Eom. 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. Jolm iii. 6. Phil, i. 9-11. Ephes. i. 13, 14. *Phil. ii. 12, 13. Work out your own salvation witli fear and trembling, for it is God which worketh in you both to will and to do, of his ijood pleasure. Ephes. iv. 11, 12. 1 Peter ii. 2. 2 Peter iii. 18. 2 Cor. xiii. .- Luke xi. 35: ix. 23. Matt. xxvi. 41. Ephes. vi.; 18. iv. 30. XI. — Pekseyeraxce of Saixts. "\Ye l^elieve the Scriptures teach that such only are real believers as endure unto the end;^ thar their persevering attachment to Christ is the grand mark which distinguishes them from THE BAPTIST CHURCH DHIECTORY. 167 superficial professors;- that a special Providence vratches over tlieir welfare;^ and they are kept \)y the power of God through faith unto salva- tion.* Places in the Bible where taught. ^Jolm viii. 31. Tlien said Jesus, If ye continue in my vsord, then are ye my disciples indeed. 1 John ii. 27, 28; iii. 9; iv. 18. 'John ii. 19. Thej went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that it might be made manifest that they were not all of us. John xiii. 18. Matt. xiii. 20, 21. John \i. 66-69. ^Rom. viii. 28. And we know all things work together for good unto them that love God, to them who are the called according 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 vill perform it until the day of Jesus Christ. Phil. ii. 12, 13. Jude xxiv. 25. Heb. i. 14; xiii. 5. 2 Kings vi. 16. 1 John iv. 4. XII. — The Law axd Gospel. We believe the Scriptures teach that the Law of God is the eternal and unchangeable rule of his moral government;^ that it is holy, 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 unfeimed obedience to the holy iG8 THE BAPTIST CHURCH DIRECTORY. Law, is one great end of the Gospel, and of tho ]).Ieans of Grace connected with the establish- ment of the visible church.* Places in the Bible ichere taught. ^Rom. iii. 31. Do we make void the law through faith? 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. 4-1; 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 ^vhat the law could not do, in that it was weak through the flesh, God sending his owna. Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who M'alk not after the flesh, but after the Spirit. Rom. x. 4. 1 Tim. 1. 5. Heb. viii. 10. Jude, XX. 21. Heb. xii. 14. Matt. xvi. 17, 18. 1 Cor. xii. 28. XIII. — A Gospel Church. Vre believe the Scrij^tiires 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, riglits, and privileges in- vested in them by his ^\'0id;° that its only scrip- THE BAPTIST CHURCH DHIECTORY. 169 tural officers are Bishops or Pastors, and Dea- cons/ whose qualifications, claims and duties are defined in the Epistles to Timothy and Titus. Places in the Bihle icJiere taught. n 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 v. 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 ov/nselves to the Lord, and unto us by the will of God. Acts ii. 47. I Cor. v. 12, 13. H Cor. xi. 2. Noav I praise you, brethren, that ye remember me in all things, and keep the ordinances as 1 delivered them unto you. 2 Thess. iii. 6. Rom. xvi. 17-20. 1 Cor. xi. 23. :^ratt. xviii. 15-20. 1 Cor. v. 5. 2 Cor. ii. 7. 1 Cor. iv. 17. *Matt. xxviii. 20. Teaching them to observe all things whatsoever I have commanded you. John xiv. 15 ; xv. 1. John iv. 21. John xiv. 21. 1 Thess. iv. 2. 2 John G. Gal. vi. 2. All the Epistles. ■'Ephes. iv. 7. Unto everv^ 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 edifving 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 Gospel. 1 Cor. xii. xiv. "^ *Phil. i. 1. With the Bishojis and Deacons. Acts xiv 23 ; XV. 22. 1 Tim. iii. Titns i. 8 170 THE BAPTIST CHURCH DIRECTOR^. XIV. — Baptism and the Lord^s Supper. We believe the Scriptures teach that Christi^iii Baptism is the immersion in water of a be'iever/ into the name of the Father, and Son, and Holy Ghost;- to show forth in a solemn and bf-autiful emblem, onr faith in the crucified, buried, and risen Saviour, with its effect, in our death to sin and resurrection to a new life;^ thtit 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 com.memorate together the dying love of Christ;^ preceded always by solemn sell- examination.^ Places in the Bible where taught. ^Acts viii. 3G-39. And the eunuch said, See, here is water, whr^t dolh hinder me to be baptized? And Philip said, If thou believest 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; xviii. 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. 27, 28. ^Rom. vi. 4. Therefore we are buried with him by baptism into death: that like as Christ was raised from the dead by the glory of the Father, even so we also, should walk in nev.-ness of life. Col. ii. 12. 1 Peter iii. 20, 21. Acts xxii. 16. *Acts ii. 41, 42. Then they that gladly received his THE BAPTIST CIIUPX'H DIRECTORY. 171 word were baptized, and there were added to them, the same day, about tliree thousand souls. And they con- tinued steadfastly in the apostles' doctrine and fellow- ship, and in breaking of bread, and in prayers. ]\Iatt. xx\-iii. 19, 20. Acts and Epistles. ^1 Cor, xi. 26. As often as ye eat this bread and drink this cup, ve do show the Lord's death till he come. Matt. xxvi. 26-29. ^lark 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. 17-32. John vi. 20-71. XV. — The CiiPtiSTiAX 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 religions purposes/ by abstaining from all secular labor and sinful recreations/ by the devout observance of all the means of grace, both private* and pub- lic/ and by preparation for that rest that rc- maineth for the people of God.^ Places in the Bible tchere taught. ^Acts XX. 7. On the first day of the week, when the disciples can^ 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. Ps. cxviii. 24. This is the day which the Lord hath made; we will rejoice and be glad in it. 'Isa. Iviii. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; 172 THE BAPTIST CHURCH DIRECTORY. and call tlie Sabbath a delight, the holy of the Lord honorable : and shall honor him ,not doing thine own Avavs, nor finding thine own pleasure, nor speaking thine own Avords : then shall thou delight tliyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob. Isa. Ivi. 2-8. ^Ps. exviii. 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 tlie church, and taught much people. Acts xiii. 44. Tlie next Sabbath Day cam>e almost the whole city together to hear the word of God. Lev. xix. 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 Goverxment. We believe the Scriptures teach that civil government is of divine appointment, for th? interest and good order of human society;^ and that magistrates are to be prayed for, conscien- tiously honored and obeyed;- except only in things opposed to the will of our Lord Jesus Christ,^ who is the only Lord of the conscience, and the Prince of the kings of the earth.* Places in the Bible icTiere taught. ^Rom. xiii. 1-7. Tlie 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. xxiii. 3. Ex. xviii. 23. Jer. xxx. 21. THE BAPTIST CilURCII DIRECTOHY, 173 ^Matt. xxii. 21. Eender therefore unto Csesar the things that are CcTsar's, and unto God the things that are God's. Titus iii. 1. 1 Pet. ii. 13. 1 Tim. ii. 1-8. ^A.cts 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. *]\Iatt. 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. Ixxxii. 11. Ps. ii. Rom. xiv. 9-13. XYII. ElGIITEOUS AND WiCKED. ^Ve believe the Scriptures teach that there is a radical and essential difference between 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;- 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 where taught. ^Mal. iii. 18. Ye shall discern between the righteous and the wicked; between him that serveth God and him that serveth him not. Prov. xii. 26. Isa, v. 20. Gen. xviii. 23. Jer. xv. 19. Acts x. 34, 35. Rom. vi. 16. Tiom. i. 17. The just shall live by faith. Rom., vii. 6. We are delivered from the law, that being dead wherein we were held, that we should serve in newness 174 THE BAPTIST CHURCH DIRECTORY, of spirit, and not in the oldness of the letter. 1 John ii. 29. If ye know that he is righteous, ye know that every one that doeth rigliteousness is born of him. 1 John iii. 7. Rom. vi. 18, 22. 1 Cor. xi. 32. Prov. xi. 31. 1 Pet. iv. 17, 18. ^1 John V. 19. And we know that we are of God, and the whole world lieth in wickedness. Gal. iii. 10. As many as are of tlie works of the law, are under the curse, o^ohn 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 e:sftmple of the rich man and Lazarus. Luke xvi. 25. Thou in thy lifetime receivedst thy good things, and likewise Lazarus 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 xii. 25, 26. Ecel. iii. 17. Matt. vii. 13, 14. XYIII.— The World to Come. "We believe the Scriptures teach that the end of the -world is approaching/ tliat at the Last Day Christ will descend from heaven,- and raise the dead from the grave for final retribution f that a solemn separation will then take place;* that the wicked will be adjudged to endless punishment, and the righteous to endless joy;^ and that this judgment v.ir fix forever the fina"! ^-tate of men in heaven or hell, on principle? of righteous- ness.^ Places in the Bible ichere taught. H Pet. iv. 7. But the end of all things is at hand; be ye therefore sober, and watch unto prayer. 1 Cor. vii. THE BAPTIST CHURCH DIRECTORY. 175 29-31. Heb. i. 10-12. Matt. xxiv. 35. 1 John ii. 17. Matt, xxviii. 20; xiii. 39, 40. 2 Pet. iii. 3-13. '^Acts i. 11. This same Jesus which is taken up from you to heaven, shall so come in like manner as ye have seen him go into heaven. Rev. i. 7. Heb. ix. 28. Acta iii. 21. 1 Thess. iv. 13-18; v. 1-11. ^Acts xxiv. 15. There shall be a resurrection of the 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 ■'.vicked from among the just. Matt. xiii. 37-43; xxiv. 30, 31; xxv. 31-38. "Matt. xxv. 35-41. And these shall go away into ever- lasting punishment, but the righteous into life eternal. Rev. xxii. 11. He that is unjust let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holv still. 1 Cor. vi. 9, 10. Mark ix. 43-48. 2 Pet. ii. 9. Jude 7. Phil. ii. 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 ven- geance? (I speak as a man.) God forbid; for how then shall God judge the world ? 2 Thess. i. 6-12. See- ing it is a righteous thing with God to recompense tribu- lation to them who trouble you, and to you who are troubled, rest with us — when he shall come to be glori- fied in his saints, and to be admired in all them thnt 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 these things shall be dis- solved, WHAT manner of PERSONS OUGHT YE TO BE IN all holy CON^^EESATION and godliness, LOOKING FOR AND HASTING UNTO THE COMING OF THE DAY OF GOD ? 2 Peter iii. 11, 12. 176 THE BAPTIST CHURCH DIRECTORY. COVEXANT. 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 solemnly and joyfully covenant with each other, TO AVALK TOGETHER IN HIM, WITH BROTHERLY LOVE, to his glory, as our common Lord. We do, therefore, in his strength, engage — That, we will exercise a Christian care and watchfulness over each other, and faithfully warn, exhort, and admonish each other, as occa- sion 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 salt 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 mnv win the souls of men : That, we v.ill cheerfully contribute of our pro];- erty, according as God has prospered us, f^r THE BAPTIST CHURCH DIRECTORY. 177 the maintenance of a faithful and evangelical ministry among us, 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 1)rought again from the dead our Lord Jesus^ that great Shepherd 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 Jesu? Christ, to whom be glor}^, forever and ever. Amen/' PAET SECOND. CHAPTER I. DENOMIXATIOXAL PECULIARITIES. How do Baptists differ from other Christian denominations? This question is often asked by persons imperfectly 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 are the essential points on which Baptists differ from others, and in all of wliich the}^ 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 BAPTIST CHURCH DIRECTORY. 179 what others beheve or practice, but what the Bible teaches, is their creed. 1. As to baptism — they beheve that immer- sion, or dipping, is the only way of administer- ing this ordinance, as taught in the New Testa- ment and practised b}^ Christ and his Apostles, and the only way in which Christians can obey tlie command to be baptized. Consequently the mode is essential to the ordi- nance; and nothing but immersion is baptisnv Therefore persons sprinkled, or poured upon, aie not baptized at ail. 2. As to the subjects for baptism- — they beHeve that the only suitable persons to receive this or- dinance are those who have exercised a saving faith in Christ, 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 arc truly regenerate, and have been Scripturally baptized on a profession of faith in Christ, 180 THE BAPTIST CHURCH DIKECTOUY. can properl}^ become members of a Christian church. Consequently, neither pe^'sons sprinkled in- stead of being baptized, nor unconscious infants, nor unregeneraie persons, are suitable to become members of a church. To receive the unregenerate to its fellowship would destroy the distinction between the church and the world, and con- tradict the entire spirit and genius of the Gospel. 4. As to the subjects for communion — they be- lieve that the Lord's Supper is to be partaken hij members 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 fellov/ship of the Gospel. Consequently, neither unregenerate persons, nor unhapiized persons, though regenerate, nor persons wcdhing disorderly and contrary to the Gospel, even though baptized, can properly be invited to partake of this ordinance. Therefore Baptists do not invite sprinJded members of pedo- baptist churches to their com.munion, because such persons are not scripturally baptized; nor do they invite im.mersed members of pedobaptist churches, because such persons are walking diwS- orderly as the disciples of Christ, by holding membership in, and walking in fellowship with churches which receive sprinkling instead of THE BAPTIST CHURCH 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 church 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, S3^nods, 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 New Testament 'l3ishop," or "over- seer," "presbyter," or "elder," and deacoxs. Consequent^, those churches which admit more than two officers, or orders in the ministry, have departed from the Gospel rule, and the con- struction of the primitive churches. CHAPTEE II. THE BAPTIS^^IAL QUESTION. What is scriptural baptism? Or, how must ]3aptism be administered^ to correspond with tlie primitive practice and fulfill the command of Christ? In answer to this question, Baptists declare that baptism, according to the N"ev.^ Testament, can be performed in no other way than by iin- mersing, that is, by dipping the candidate in water, in, or into the name of the Father, Son, and Holy Spirit. But Episcopalians, Presbyterians, Methodists, Congregationalists, and some other sects of Christians, say that baptism may prop- erly be administered in various ways; either by dipping the candidate in w^ater, or by sprinl:- ling, or pounng water upon the candidate; but bo- cause it is more convenient they practise sprinl'lin i for baptism. If they are correct, then thero are fhree ways instead of one by which this ordi- nance may be administered. But which are right, Baptists or Pedobaptists ? To decide this 182 THE BAPTIST CHURCH DIRECTORY. 183 question we must go to the Xew Testament. That alone is tlie source of authoritative teaching en this su])ject. "What is found there must not he perverted nor trifled with; and what is not there found cannot be made binding on the con- science of the Christian. But as the Xew Testament was written in the Greek language, which people generally do not understand, and the word baptize itself is a Greek 'vord transferred into our language, in order to understand this question fully, it is desirable to obtain the opinions of pious and learned men, Y\-ho have made the study of the Bible the busi- ness of their life, and are familiar with the lan- f<:\m8:e in which it was written I. — EVIDEXCE FROM LEXICONS. What is the true and proper meaning of the rvovd baptize, or as it is in the Greek, baptizof To ascertain this, let us ask men who are familiar vvdth Greek words — men who have studied the history of Greek words — men who have made Greek dictionaries. ^Yhat do they say! Scapula says, the meaning of this word is "to dip, to immerse, as we dip an3^thing for the pur- pose of dyeing it." Alstedius says, "to baptize signifies only to immerse J not to wash except by consequence.'* 184 THE BAPTIST CHURCH DIRECTORY. Stockius says, "properly it means to dip, or immerse in water." Stephanus says, "to plunge under, or over- whelm in water." ScHLEUSNER sa,ys, "properly it signifies I dip, I immerse, I immerse in water." DoNNEGAN sa3''S, "to immerse repeatedly into a liquid, to submerge, to sink thoroughly, to satu- rate." Parkiiurst says, "to dip, immerse, or plunge in water." LiDDELL and Scott say, "to dip, repeatedly." To the same effect is the testimony of Robert- son, Pickering, Ewing, Greenfield, and others. In addition, the following commentators and scholars agree in the same opinion as to the mean- ing of the word haptizo: Witsius, Salmasius, Calvin, Beza, Vitringa, Limborch, Bishops Eey- 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 scholars was a Baptist: ic ''J^iu it was not from a THE BAPTIST CHURCH DIRECTORY. 185 desire to build up, or to please the Baptists, they expressed .such opinions. II. — Significant use of Baptizo. The peculiar use of the word haptizo, 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 dip, immerse, or plunge, and that it means nothing else. Now ob- serve that this word baptizo is the only word in the Greek language used in the ^ew Testament to express or describe the ordinance of baptism. Why was this word used exclusively, rather than some other word, unless baptism 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 tht^ee 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. Rantizo means to sprinMe, and is used four time?, but never to express bap- tism. If, as some say, baptism may be performed by sprinkling, why was not this word used, which 186 THE BAPTIST CHURCH DIRECTORY. expressly means to sprinkle? Louo is used six times, and means to wash, but is in no instance applied to this ordinance. Why was that, if as some say, the proper meaning of baptism is wash- ing? Keo is found man}' times in its various combinations, and means to pour. But it is never used to express or describe the ordinance of baptism. Why was not this word used, if, as some say, baptism may properly be performed by pouring? 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 differ- ent 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 baptism they meant a dipping, just what that particular word did ac- curately and precisely express, and which no other could. If sprinkling, pouring, or ivashing had been intended, there were words at hand which would accurately have expressed those meanings. But such words were never uted* THE BAPTIST CIIUKCII DIRPZCTORY. 187 therefore it is certain that Christ intended no such acts in the ordinance of baptism. III.^ — Circumstantial Evidence. What do the circumstances attending the ad- ministration of baptism as described in >he New Testament teach? Christ, in his baptism loent doum into the water, and came up out of the ivater; certainly not for the purpose of having water sprinkled or poured on him. PhiHp and the Eunuch loent down into the water, both 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." Rom. 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 by dipping or iyyimersion. It evidently can allude to nothing else. 188 THE BAriiST CilLTtCII DIRECTORY. IV. — Testimony of Commentators. What do those learned and pious men who liave written commentaries on the Scriptures say respecting the baptism of Christ, his Apostles and the early Christians? Do they suppose it to have been performed by im- mersion, 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 iminersion, whose example was followed by the ancient church.^' Samuel Clarke says: "In the primitive time; 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- sion to the manner of baptizing by iramersion." Abp. Secker says: "Burying, as it were, tlio person baptized in the water, and raising him oul: of it again, without question, was anciently tl^e more usual mode." Abp. Tillotson says: "Anciently those who were baptized .... were immersed an 1 hurled in the water, to represent their death to sin." Bp. Taylor says: "The custom of the an- THE BAPTIST CHURCH DIRECTORY. 189 cient churches was not sprinliling, but immer- sion." Vossius says: "That John the Baptist im- mersed whom he baptized, there is no doubt." Grotius says: "That baptism used to be per- formed by immersion, and not by pouring ap- pears both from the proper signification of the word, and the places chosen for the administra- tion of the rite." Cave says: "The party to be baptized was wholly immersed, or put under water." Mede says: "There was no such thing as sprinMing used in baptism in the Apostles' da^^s, nor for many ages after them." Calvix says: "The very word haptize signi- fies to immerse; and it is certain that immersion was the practice of the ancient church." Wesley says : "Buried with him — alluding to the ancient manner of baptizing by immersion/^ To the same effect is the testimony of Arch- bishop Usher, Bps. Pearce, Xicholson and Bur- nett; Drs. Towerson and Hammond, Bossuet, Venema; Bps. Fell and Stillingfleet, 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 CHURCH DIRECTORY. V. — Evidence from History. What do those scholars and learned men who have 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 Neander, are best known as Church historians. They all agree that for about two hundred and fifty years after Christ nothing but dipping was 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 or feeble persons. Works ascribed to Barnabas, the companion of Paul, and Hernias, mentioned by Paul, and which works must have been very early written; Justin Martyr, about a.d. 140; TertuUian, A.D. 204; Nazianzen, a.d. 360. Basil, a.d. 360. Ambrose, a.d. 374; Cyril, a.d. 374; Chrysostom, a.d. 398; all speak of baptism as 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 Enghsh Church, that when assembled in full convocation they gave him a vote of thanks for his able work. He THE BAPTIST CHURCH DIRECTORY. 191 saj^s dipping was the primitive mode of baptism, and declares this to be so plain that, *'One can- not but pity the weak endeavors of such pedo- i)aptists as would maintain the negative of it." Dr. Whitby, an able divine of the Church of England, and author of a Commentary, says: ''And this immersion being rehgiously observed by all Christians for thirteen centuries, and ap- proved by our church. '^ Bishop Bossuet, one of the most learned and distinguished of the French clergy, and con- nected with the Catholic Church, says: *'We are able to make it appear by the acts of councils, and by the ancient rituals, that for thirteen hun- dred years, baptism was thus administered [by dipping] throughout the whole church, as far as possible." Stackhouse, author of the well knovvTi History of the Bible, says: ''Several others have shown and proved that this immersion continued as 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. tism were called in question and even pro- hibited." 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 this learned work, says: "And as this [dipping] was the original, apostolical 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. Cyril, St. Chrysostom, St Ambrose. Fourth Council of Toledo, Epiphanius, TertulJian, Thco- doret, Ordo Eomanus, Gregcg-y's Sacramentarijim* THE BAPTIST CHURCH DIRECTORY. 193 With these writers agree many others. It must still be observed that none of these were Baptists; which fact presents in a still clearer light the inevitable convictions of truth in the testimony they give. VI. — Practice of the Greek Church. It deserves to be noticed that the Greek Church, so called in distinction from the Roman Church, and which extends over Greece, Russia, Abyssinia, Egypt, Arabia, Palestine, and other African and Asiatic countries, has always prac- tised, 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 trine immersion, or a thrice dipping of the candidate. Yet 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 Hussia and Siberia. Tc. Wall declares, "The Greek Church, in all its w»*.'auches, does still use immersion, and so do all ' ther Christians in the world except the La- tin i, All those nations of Christians that do nov , or formerly did submit to the authority of the bishop of Rome, do ordinarily baptize their 194 THE BAPTIST CHURCH DIRECTORY. infants by pouring or sprinkling ; hut all other Christians in the ivorld, who never owned the Pope's nsnrped power, do, and ever did, dip their infants in the ordinary use. All the Chris- tians in Asia, all in Africa, and about one-third part of Europe, are of the last sort." The whole Christian world, then, practised dipping 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. VII. — The Existence of Baptisteries. The question of haptisteries, or places artifi- 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 K'ew Testament THE BAPTIST CHURCH DIRECTORY. 195 history, converts were baptized in rivers, pools, and fountains, whenever these might be found convenient for the purpose. But afterwards, as Christianity 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 simple — 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 circular 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 tliird to the sixth 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 still later within the body of the church itself. But it was not until near the middle of the seventeenth century, that these baptisteries for immersion gave place to mere basins for sprink- 196 THE BAPTIST CHURCH DIRECTORY. ling. This change was made in England by the authority of the Westminster Assembly of Divines. Dr. Wall says respecting this: "As for sprinkling, properly so-called, it was, at 1645, 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 Chris- tians, whosoever, till 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 house." Dr. Murdock says: "The baptisteries were THE BAPTIST CHURCH DIRECTORY. 197 properly buildings adjacent to the churches, in which the catechumens were instructed, and where were a sort of cisterns, into which water was let at the time of baptism, and in which the candidates were baptized by immersion/' Tertullian says: "Peter baptized his con- verts in the Tiber at Rome, 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." These 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 sprinkling, 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, Venice, Pisa, Naples, Bologna, Ea- venna, and the Lateran at Rome. This last is 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 198 THE BAPTIST CHURCH DIRECTORY. 90 feet in diameter, octagonal in shape, with a lofty 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 spacious, as on one occasion to accommodate a numerous council which held its session in the building. The term hap- 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, Eelig, Knowledge, Americana, and Robinson's Hist. Baptism. YIII. — The Eise 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 answered. The first recorded instance of any deviation from the apostolic practice of dipping in bap- tism, is that 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. AYall, in his researches, could THE BAPTIST CHURCH DIRECTORY. 199 find 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 thought 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, pouring and sprink- ling were occasionally resorted to in cases of sick or feeble persons, hence called clinic baptism, because administered to candidates on their beds. But dipping continued the common practice. In the Eomish 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 had a right to change ordinances. Dr. Wall says, France was '^the first country in the world where baptism by affusion was used ordinarily to persons in health." Of Eng- land he says, "The offices and liturgies did all 200 THE BAPTIST CHURCH DIRECTORY. along enjoin dipping, without any mention of pouring or sprinkling/' About 1550, sprinkling began to prevail, being adopted first in cases of 'Veak children/' and ^Vithin 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 II., in 753. "It was not till the year 1311 that a council held at Eavenna de- clared immersion or sprinhling to be indifferent." Before that time sprinkling had been resorted to only in cases of supposed necessity. "In this country (Scotland), however, sprinkling was never practised in ordinary cases, till after the Reformation; and in England, even in the reign of Edward YL, immersion was commonly ob- serA^ed." But during the persecutions which fol- lowed the death of Edward VI., and the acces- sion of the Catholic Queen Mary, many of the Protestants, especially the Scotch, fled to Geneva, where, under the influence and teachings of the celebrated John Calvin, they imbibed a preference for sprinkling. "These Scottish exiles, who had renounced the authority of the Pope, implicitly acknowledged the authority of THE 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 this practice made its way into England in the reign of Elizabeth, but was .not 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 sprink- 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 immer- sion as the primitive mode of baptism, saying the Jordan had not sufficient depth of water for dipping candidates, and that Jerusalem had no conveniences for the immersion of the thousands 9* 302 THE BAPTIST CHURCH DIRECTORY. converted under the Apostles' preaching. Let such 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 the 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 the 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 accidents, which were liable to occur while the multitudes were bathing. There is certainly no lack of water there. 2. In Jerusalem 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 larger capacity. These were constructed partly to afford 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 ruined state, but distinctly show their original construc- tion and capacity. The most of them were in repair, and continued to be used, for hundreds of years after Christ, as history proves. According to Dr. Eobinson, who visited Jerusa- lem 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 Upper Pool, 316 feet long, 218 feet wide, 18 feet deep, and covers an acre and a half of ground. The Pooi of Ilezel'iali, 240 feet long, 144 wide, partly filled with water. The Lower Pool of Gihon, 592 feet long, 260 feet wide, 40 feet deep, and covers more 204 THE BAPTIST CHURCH DIRECTORY. than three-and-a-half acres. This pool is now dry, but as late as the time of the Crusaders was abundantly supplied with water, and free to the use of all. Several others are also found. These pools were all constructed with the sides gradu- ally sloping, so as to make a descent Into them perfectly convenient, to any desired depth. These statements are abundantly justified by Dr. Barclay, missionary at Jerusalem, and the most 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 Baptists for the purpose of establishing a theory, but by Pedobaptists, for the purpose of scientific and antiquarian research. They do, however, uiost fully vindicate the truth, CHAPTEE III. THE QUESTION OF INFANT BAPTISIVl 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 infant baptism as right and scriptural. Which are cor- rect? Which act according to the teachings of the New 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 on 206 206 THE BAPTIST CHURCH DIRECTORY. the part of parents, sponsors, and administrators, and productive of great evil to the child which receives it, and to the church which allows it. I. — When did Infant Baptism Arise? liie first mention of it in history is made by Tertullian^ the beginning of the 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 allusions. 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 express pre- cept or rule given in the New Testament for the baptism of infants/' Luther says, "It cannot be proved by the sacred 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. Bead 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 CHURCH DIRECTORY. 207 ferred that any child was baptized by the Apos- tles." Baxter says, ''I conclude that all examples of baptism in Scripture do mention only the admin- istration of it to the professors of saving faith; and the precepts give us no other direction." Curcelleus says, "The baptism of infants in the ttvo first centunes after Christ was altogether unknown ; but in the thixd and 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 inr fants." Neaxder, perhaps the most teamed and reli- able of all church historians, says, "Baptism was administered at first only to adults, as men were accustomed to conceive of baptism and faith as strictly connected." Hippolytus^ bishop of Pentus, 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 regions." "The baptism of infants we did not know." And Bunsen, his learned trans- lator, declares that infant iaptism, in the mo- 208 THE BAPTIST CHURCH DIRECTORY. dern sense, was utterly unknown in the early church, to the middle of the third century. Dr. Hanna says, ''Scripture knows nothing of the baptism of infants." Prof. Jacobi says, ''Infant baptism was estab- lished neither by Christ nor the Apostles.'' Similar concessions have been made by Eras- mus, Calvin, Vives, 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 the first writer who distinctly mentions the practice, and that it must have arisen about that time, a.d. 204. Had it been much earher, it would have been mentioned by some earher writer. II. — 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. Very 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 salvation of the soul. Thus 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 was 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 sprinkHng 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 explanation. CHAPTER IV. THE COMMUNION QUESTION. There exists, between Baptists and Pedobap- tists, a difference of opinion respecting the ques- tion of Church Communion, as to who are prop- erly quahfied to partake of the Lord's Supper, and what are the scriptural ciualifications. Both hold that baptism necessarily precedes the com- munion as a quahfication for its privileges, and that baptized believers in Christ only, are to be in- vited to it. But what is Baptism? 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.. The practice of Baptists is commonly called close ^3kr restricted communion, because it restricts or 210 THE BAPTIST CHURCH DIRECTORY. 211 confines the privileges of the Lord's Supper to im- mersed believers. These terms, however, are not very truthful or accurate, since both practise a restricted communion, and both adopt the same rule, and advocate the same principles, as to the temis of communion; while 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 quahfi cations 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 compUed with— the church or the commu- nicant? These questions involve the vital ele- ments of church structure, and of church order. I. — Subjects of Communion. Let us inquire who are entitled, and have a right to, the privileges of the Lord's Supper. May 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 reahty, 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 b« the judge of their faith, whether they are regen- erate persons? Must the church to which they 212 THE BAPTIST CHURCH DIRECTORY. come decide this question, or may the indi- viduals themselves decide it? Still more, if the privilege is to be restricted to believers, and none but regenerate persons are to be admitted, then are all believers, all regenerate persons, to be so admitted without any further condition or qualification? Is re- generation the only test? Or must they also be first baptized, and be found walking in godli- ness of hfe? 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 wholly to the pri- vate convictions of the individual, to decide the question of his own fitness? II. — Open Communionists. The advocates of what is called open com- munion, are of three classes. 1. Those who hold that baptism is a necessary condition of, and prerequisite to the Lord's Sup- per, but assert that pouring, sprinkling, and im- mersing, are all, and equally, lawful and scriptu- ral modes of baptism ; and therefore persons bap- tized by either mode, and Hving correct Christian lives, are quaHfied subjects for the Lord's Sup- per. Of this class are Pedobaptists generally of the various denominations. THE BAPTIST CHURCH DIRECTORY. 213 2. Those who agree that baptism is a pre- requisite to the communion, and who beheve that nothing but immersion is scriptural baptism, but who 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. Consequently, if the individual beheves 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 beheve 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 in any way. Consequently, they would have the communion allowed to those who have beheved in Christ, whether they have made any public profession of their faith, are connected with any church, or have been baptized, or not. Of this class are a part of the Open Communion Baptists and a few Pedobaptists. 214 THE BAPTIST CHURCH DIRECTORY. All these arguments for an open and unre- stricted communion at the Lord's Table, are un- sound, and unreasonable, as will appear by a more careful examination of them. Let us examine in order the positions occu- pied by these three classes of open communion- is ts. 1st. Those who advocate a free communion, based on the validity of sprinkling and pouring a3 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 exclusive mode of baptism, must determine this question.^ 2d. Those who assert that a church in admit- ting persons to the communion should act on the personal convictions of the individual, instead of the settled faith and convictions of the church itself, and receive such as believe themselves quali- fied, whether 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 iSee Part Second, chap. II. THE BAPTIST CHURCH DIRECTORY. 215 candidates to receive the ordinances which it maintains; it allows right of conscience, of judg- ment, and of action of the individual, but denies it to the church; it accepts the opinions of per- sons, rather than the word of God, as the rule of action. But have churches a right to judge of the qual- ification 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 fideHty 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 interpre- 216 THE BAPTIST CHURCH DIRECTORY. ter of the laws of Christ, so far as its own duties are concerned, just as each individual must be, so 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 communion, when he had not complied "^ith the conditions which that church beheved the Gos- pel required. One might as well claim the riglit to vote in its meetings of business, or exercnse any other privilege which belongs to its members alone. It would be no more unreasonable for one to expect to be received to ha'ptism, without being converted, simply because he thought him- self fit, than to expect to be received to commu- nion without being baptized simply because he thought himself fit. THE BAPTIST CHURCH DIRECTORY. 217 If a person can come to the communion on his own convictions, without the consent or against the convictions of the church, he certainly 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 reasoning, also, all discipHne 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 w^hen believed to be unworthy; unless, indeed, the w^orld has more rights and priv- ileges 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 hberty, since, as a heathen man and a publican, he could come to the Lord's Table on his own convictions of fitness, while as a memher he was judged unworthy and denied the privilege. This whole course of rea- soning is contradictory, and its conclusions absurd. No person would expect to enjoy the privi- leges of membership in any social or secular soci- ety, until he had complied with the conditions of 218 THE BAPTIST CHURCH DIRECTORY. membership. Much more strictly should the or- dinances 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 nec- essary as a preparation or qualification for the Lord's Table, substantia^ deny that the Supper is a memorial 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 finst be baptized in order to have a scriptural right to the commu- nion ! Does the New Testament teach this order and relation in the ordinances? A few den}^ 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 fellowship with Pedobaptists, while holding baptism to be a pre- requisite, they have adopted the theological ab- surdity of asserting that the inward washing of THE BAPTIST CHURCH DIRJJCTORY. 219 regeneration was a sufficient, and the only neces- sary preparation and condition for 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 New 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 most liberal construction, be made to countenance, or give the least warrant to such an inference. Indeed, these conclusions seem to be reached only by doing violence to the plain and obvious scope and spirit of the inspired teachings. (b.) The example of our Saviour at the institu- tion of the Supper must be observed. Who sat down with him to eat and drink? Whom did he invite to his own table? Unbaptized persons? By no means. But his select and chosen disci- ples, who had followed him in the regeneration, and were baptized into his name. To these he 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 unbap- tized persons may rightfully receive the Supper. His command is to teach all nations, baptizing them; declaring that those who believe, and are baptized, 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 New Testament history, 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 baptize"^ be- lievers. And still more, in all such cases, the circumstances, and the language used, are such as to forbid the inference that unbaptized persons THE BAPTIST CHURCH DIRECTORY. 221 ever received the communion. The directions and instructions of the Apostles with reference to the observance of the Supper, the reproofs ad- ministered for an abuse of it, all refer and are ad- dressed exclusively to the members of the churches — baptized believers. These who be- lieved, and gladly received the word, were hay- tized; then added to the church; and then they continued steadfast in the Apostles' doctrines, and in breaking of bread, and prayer. {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 la^s^ul for any to partake but such as believe the things taught by us to be true, and have been baptized.'' Dr. Wall says, ''No 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 should partake of the communion before he was baptized." Dr. Doddridge says, "It is certain that so far as our knowledge of primitive antiquity reaches. 222 THE BAPTIST CHURCH DIRECTORY. no unhaptized person received the Lord's Sup- per." Dr. Dick says, ''None having a right to the holy table but those who have been previously purified by the washing of water and by the v>-ord.'' Indeed, so unanimous 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 within 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 only baptism, sprinkled persons could not eonsistently 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 was a neces- sary condition of the communion. Even Mr. Hall saw and acknowledged the difficulties of his position. His views hav« obtained considerable favor THE BAPTIST CHURCH DIRECTORY. 223 with 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 vail 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 symbohc ordinance, designed to set forth and teach great practical and fundamental doctrines in the Gospel econ- omy; that it is an ordinance of commemoration, observed, not as a test of Christian fellowship, but in remembrance of Christ; that the church has both the right and is in duty bound to judge of 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 CHURCH DIRECTOP/. What, then, are these conditions or prerequisites to the communion? They are three: 1. Conver- sion; 2. Baptism; 3. A godly life. A church is not at hberty to require less nor more of any one than this. 1. Conversion. — No person has 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 hfe, without regeneration he cannot be a spiritual member of Christ, and consequently not a fit member of his church. 2. Baptism. — 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- sentation 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, nor entitled to the communion. 3. A godly life. — A person may have been THE BAPTIST CHURCH DIRECTORY. 225 half converted and scripturally baptized, and yet, if he has imbibed dangerous heresies, or if he be Hving in the practice of grievous sins, or otherwise walking disorderly, 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 godhness, 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 who 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- ing facts. (a.) The reason why Baptists do not invite Pedobaptists to their communion, is because such 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 or that question in the case of all who propose to partake with them. 226 THE BAPTIST CHURCH DIRECTORY. Persons only sprinkled, or youred upon, are not scriptiirally baptized, and therefore cannot con- sistently be invited to the Supper in a churcli where nothing but immersion is believed to be baptism. (6.) 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 beheve to be an error, should they commune with such, however pious and godly in other respects they might be. (c.) I'he 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- ship in such a church, therefore, they are sup- THE RAPiiST CHURCH mRECTORY. 227 porting what they themselves believe and confess to be an error. For this reason, Baptists do properly refuse them an invitation to the Lord's Table. / IV. — Pedobaptist Communion. Pedobaptist churches believe in, and prac- tise close communion as really, though not to the same extent, as do the Baptists. And all v5uch churches admit, and profess to be governed bj'' 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- tion alists, Episcopahan, Methodist, Presbyterian, or of any other evangelical denomination, agree entirely with the Baptists, that persons must receive baptism before being admitted to the Supper. Nor will they allow any, though they be their dearest friends, and acknowledged to 1)0 truly regenerate and hving godly lives, to come to the communion until they have been baptized, as theij — that is, the chvrch, not the individual — understand baptism, either by sprinkling, pouring, or dipping. All others 228 THE BAPTIST CHURCH DIRECTORY. they exclude from the Lorcrs Table, thereby practising close communion. Now, for the communion to be really open, 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 all 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 communion, but differ as to what baptism is; or rather, as to how it is to be administered. Bap- tists assert that dipping is its only mode, while THE BAPTIST CHURCH DIRECTORY. 229 Pedobaptists declare that it may properly be ad- ministered by dipping, pouring, or sprinkling. They all agree that baptism is a prerequisite to the communion; consequently, that no person, howev^er 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 comnui- 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 most 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 New Testament, or cease their objection to close communion as practised by Baptists. 230 THE BAPTIST CriURCH DIRECTORY. It must not be overlooked, also, that in one 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 no not deny the Supper to their own members, in good stand- ing. If children are suitable subjects for bap- tism, it seems most unreasonable to exclude them from the communion. v.- — Objections Answered. Various ohjections are urged by Pedobap- tists against the views and pra^ctices of Baptists respecting the Communion. 1. Baptists are sometimes asked by Pedobap- tists, ''Why do 3^ou not invite us to your com- munion? Is it because you do not consider us Christians?" To this, the simple answer is, Because you have 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, ''Ba])tisin is not a saving THE BAPTIST C?IURCH DIRECTORY. 231 ordinance; why, then, make it a test of eom- munion?" 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 dishke them? Baptists do not practise immersion because it is saving, but because *t is commanded. They do not bap- tize candidates to save them; but to show that they are already saved; that is, in a sta e 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: We 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, l:)y adnunistering it to unconscious 232 THE BAPTIST CHURCH DIRECTORY. infants before they can exercise repentance or a saving faith, beheving 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 efficiency, on those to whom it is administered. 4. It is also said, ''We invite you to our 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 3^ou believe that our baptism is scrip- tural and valid. But since we do not believe that your baptism is either scriptural or vahd, 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, wh}^, therefore, do you exclude any of the Lord's people?'' A sufficient answer is to say, It is the Lord's Table, therefore we have no discretion in the case. We have no right to do less or more than he has commanded. If it were our table, we might in- vite all. But we must not love our brethren bet- ter than we love Christ. We must not be so anxious to please and commune with the disci- ples, as to disobey the Master for the sake of do- THE BAPTIST CHURCH 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. But this is an error. The Lord receives children dying in unconscious infancy, but that is no reason why the church should administer 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, Hke most other similar objections, is prob- ably 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 and the heavenly states of the church. It supposes that we should invite to the Lord's Table all with whom we hope to commune in heaven. If this be true, then Pedobaptists are doing wrong as 234 THE BAPTIST CHURCH DIRECTORY. well as Baptists. But this, also, is an error. We all hoj)e to meet many from among papists, here- tics, and perhaps heathen, many even who are now unconverted, in heaven. But is that any reason why v/e 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 he 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 conmiunion. But how can these charges be made against those who are simph^ and only attempting to do what they con- scientiously beheve the law of Christ requires them to do? If they are mistaken, show them their error. They have no love for, nor profit in close communion, aside from their desire to obe> Christ. They believe and practise it under great 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 BAPTIST CHURCH DIRPXTORY. 235 fact that they believe it to be according to the will 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 that iinhaptized per- sons should be admitted to the Lord's Supper, and they will abandon restricted communion. Ifntil this is done, all unkind censures, for doing what they beheve 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. liCt 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 vrhat the will of God is, and allowing no human influence to prevent a strict obedience to God's word, in ell things. CHAPTER V QUESTION OF OFFICERS How many kinds of officers may a church have, according to the teachings of the New Testament and the practice of the apostles and primitive Christians ? The Baptists, along with some other denominations of Christians, assert that there are two only, pastors and deacons. Some denominations, however, say there ought to be three orders in the ministry, and the Roman Church has carried the number up to ten or twelve. In the New Testament the terms "bishop" or "pas- tor," and " presbyter " or " elder," indicate the same office, and they are frequently applied to the same in- dividual.-^ The bishop was the pastor or overseer of the church. The deacons were chosen to attend rather to the temporal affairs of the church, and thus allow the pastor or bishop to devote himself exclusively to its spiritual interests. Neander observes that the word "presbyter" or " elder " indicated rather the dignitj' of the office, since presbyters among the Jews were usually aged and ven- erable men, while " episcopos " or " bishop " designated the nature of their work as overseers or pastors of 1 See Part First, Chapters II and VII. 236 QUESTION OF OFFICERS 237 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 Gen- tile converts as more familiar and expressive to them. The bishojos, presbyters, pastors, or by whatever other name they might be called, were equal in authority and dignity of 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 that were older and stronger, it gradually came to pass that the pastors of the older and stronger ones secured an ascendency over the feebler ; and the older churches themselves obtained a controlling power over the younger. Thus arose the rule of the metropolitan over the provincial churches, and the higher clergy over the lower, and the multiplication of orders in the ministry. This departure from apostolic practice was natural, though not scriptural. It is easily traced in history, and generally conceded by scholars and historians. In the Epistles of Paul, the titles " presbyter " or " elder,^' and " episcopos " or " bishop," are used inter- changeably, and often applied to the same individual. The qualifications and duties of the bishop and elder are the same. Pastors and deacons are therefore the only scrip- tural officers in the gospel church. With these views entirely agree many eminent Christian writers, both ancient and modern, a great part of whom are stanch prelatists themselves. Among these may be men- tioned Bernaldus, Isidorus, Theodoret, Chrysostom, Jerome, Whittaker and Usher, CHAPTER VI QUESTION OF CHURCH GOVERNMENT What form of cliurcli government was established or indicated by the New Testament?^ How ought churches to be governed, and by whom should their affairs be administered ? There are in existence three forms of church govern- ment : the j^relatical, in which the governing power resides in prelates or bishops, as in the church of Rome, the church of England, or the Greek church ; the presbyterian, in which the governing power resides in presbyteries and synods, as in the Scotch Kirk, the Lutheran, and the various Presbyterian churches ; the independent, in which the governing power resides in the members of each individual church, as in the Bap- tist, Congregational and Independent churches. Which of these forms of government corresponds most nearly to the constitution and government of the apostolic churches ? Each Baptist church is distinct from, and indepen- dent of, all others, having no organic connection with any, though maintaining with all a friendly Christian intercourse. The government is administered by the body of the members. No one possesses a preeminence, 1 See Part First, Chapter VI. 238 QUESTION OF CHURCH GOVERNMENT 239 but all enjoy an equality of rights. This, the Baptists assert, is according to the idea and practice of the primitive churches, and the teachings of the New Testament. To confirm this view, it will be found that the apos- tles regarded and treated the churches as independent. They directed their epistles to the churches as such, and addressed the members as equals among them- selves. They reported their doings to the churches, and enjoined upon 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 many other able scholars and historians. Mosheim describes the primitive church thus: "Each independent church, which had a bishop or presb3rter of its own, assumed to itself the forms and rights of a little republic or commonwealth." Dr. Barrows, Dr. Burton, Archbishop Whately, with other prelatists, agree v/itli this opinion, as likewise do nearly all reliable authorities on the history and constitution of the primitive churches. In this respect, therefore. Baptist churches are un- questionably founded on the apostolic model. CHAPTER VII HISTORY OF THE BAPTISTS The question is often asked by persons not ac- quainted with Baptist history, " Where did the Bap- tists 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 live according to the gospel. All that is old is not true ^ nor is it any evidence that a church is scriptural because it may boast of antiquity. However, a glance at Baptist his- tory will not be unprofitable. I. Early Sects It is conceded by those who are familiar with his- tory, that from the da}' s of the apostles down to the present time there have existed companies, congrega- tions and sects of Christians separate from the pre- vailing ecclesiastical establishments of state. As soon as the latter fell into error and became proud, corrupt and worldly, thus departing from the simplicity and spirituality of the gospel, those who retained their evangelical piety withdrew from the multitude, wor- shiped by themselves, and served God according to the dictates of their own conscience. They maintaineu HISTOllY OF THE BAPTISTS 241 the doctrines and ordinances of Christ, as he had de- livered them to his disciples, and they were his true and faithful witnesses. During every spiritually obscure period, since the kingxlom 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 each age and in the various countries. By the prevailing establishments from which they were separated, they have been termed heretics, and have been perpetually slandered and persecuted. Thousands on thousands of them have been put to death by the most painful torture, while those that were spared to live have been afflicted by unequaled cruelties. Emperors, kings, synods and councils have persecuted them with every device which malice could invent or power execute, in order to waste, blot out and exterminate them from the earth. They were the few among the many, the weak op- pressed by the strong. With none to plead their cause or defend their rights, they could only suffer. Though calumniated by their enemies, who accused them of every crime, and charged them with every enormity, they were the purest and the best of the ages and the countries in which they lived, maintaining the doc- trines and ordinances of the gospel well-nigh blame- less. Many of them had sepg. -^ted from the prevailing state organizations to find a purer worship elsewhere, while the greater part had never been connected with llie Roman 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 242 AMERICAN BAPTIST CHUrvCIIES come down from the first ages of Christianity, preserv- ing and transmitting to posterity the purest forms of practical godliness and evangelical faith known to his- tory during those subsequent centuries of darkness and corruption. The reproaches and persecutions which they suffered came as the result of the testi- mony which they bore against the errors and crimes that were practiced in the name of religion. No doubt they had some faults, and maintained some errors ; but these were fewer by far than those of their enemies. During the first two centuries, Messalians, Euchites, Montanists, were the names by which some of these sects were known. In the third, fourth and fifth centuries the Kova- tians arose, and became exceedingly numerous, spread- ing throughout the Eoman empire, notwithstanding the persecutions heaped upon them by their enemies. Then came, in the fourth century, the Donatists also, who multiplied rapidly, spread far and wide, and continued long to exist. In the seventh century the Paulicians began to at- tract public attention, and long continued, with others, the objects of hatred and persecution by the Koman Church. All these professed to hold the New 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, except the truly regenerate. They rebaptized those received among them from the Church of Eome. For this they were called " Anabaptists." They rejected infant baptism, as Mosheim, Allix, Robinson and other historians assert. They baptized by immersion, like all those of these HISTORY OF THE BAPTISTS 243 centuries who bore the name of Christian.^ Robinson, the historian, calls them " Trinitarian Baptists." The Paulicians became exceedingly numerous, and were so cruelly persecuted that the Empress Theodora is said to have caused not less than one hundred thousand to be put to death, after confiscating their property. About the close of the tenth century came into notice the Paterines, who probably were substantially the same people as those who previously existed under other names. These also rejected infant baptism, pro- tested against the corruptions of the Roman Church, and, in consequence, suffered severe and continued persecution. In the eleventh and the following centuries, these sects took new names, and attracted new attention throughout Europe. They were called Waldenses, Albi- genses, Vaudois, Cathari, Poor Men of Lyons. They became very numerous ; and for centuries they con- tinued to multiply, and likewise to suffer persecution. All these ancient sects, though not Baptists, held )he prevailing opinions which now characterize the latter. They asserted the rights of faith and con- science, rejecting the authority of the popes, and the interference of princes in matters of religion ; they denied infant baptism ; they baptized by immersion ; they declared the Bible to be the only rule of faith and practice in matters of religion ; and they admitted none to their churches except the regenerate and godly. They differed somewhat among themselves in different countries and in different times, which was natural, since they had no general ecclesiastical organization, 1 See Part Second, Chapters III, IV and V, 244 AMERICAN BAPTIST CHURCHES but existed as independent churches and communities, constantly harassed, persecuted and scattered by their enemies. From the apostolic age to the Reformation these people were the purest and the best of whom the world could boast. They were the true church and people of God. At the time of the Eeformation, these sects, to a great degree, affiliated with and were lost in the multitudes of the Reformers. They who maintained a separate existence, as the Waldenses of Piedmont, abandoned immersion, adopted infant baptism, and took the general forms of faith and worship adopted by Protestant Pedobaptists. II. Dutch Baptists The Baptists of Holland are acknowledged by his- torians to have had an early origin. Mosheim says, "The true origin of that sect which acquired the name of Anabaptists is hid in the remote depths of antiquity, and is consequently extremely difficult to be ascertained." ^ Zwingle, the Swiss reformer, a con- temporary of Luther's, says, " The institution of Ana- baptism is no novelty, but for thirteen hundred years has caused great disturbance in the church." If it had existed thirteen hundred years before Zwingle, it must have gone back to within two hundred years of Christ, to say the least. Dr. Dermont, chaplain to the king of Holland, and Dr. Ypeij, theological professor at Groningen, received some years ago a royal commission to prepare a history of the Dutch Reformed Church. That history contains 1 Maclain's Translation, Edition of 1811. HISTORY OF THE BAPTISTS 245 the following manly, generous and truthful testimony touching the Dutch Baptists: "We have now seen that the Baptists, who were formerly called Anabap- tists, and in later times Mennonites, were original Waldenses, and have long in the history of the church received the honor of that origin. On this account the Baptists may be considered the only Christian community which has stood since the apostles, and as a Christian society, which has preserved pure the doc- trines of the gospel through all ages." This is earnest and reliable testimony from those who are not Baptists, and who have no personal sym- pathy witli the Baptists, but who speak frankly the truths which history has recorded. III. Welsh Baptists The Welsh Baptists trace their origin directly to the apostles. They urge in favor of the claim reasons so cogent as have never been disproved. When Austin, the Eoman monk, visited Wales about the close of the sixth century, he found a community of more than two thousand Christians, living quietly in the moun- tains, who discarded the authority of Rome. Austin labored to bring them to what he considered the true faith. They refused all his overti.^-es. Yielding in general matters, he reduced his demand to three par- ticulars, namely, that they should observe Easter in due form, as ordered by the church, that they should christen or baptize their children, and that they should preach to the English the word of God, as for- merly directed. This demand upon them proves that they neither 246 AMERICAN BAPTIST CHURCHES observed the feast of Easter nor baptized their chil- dren. Nor would they submit to this final demand. AVhereupon Austin threatened them with war and destruction. Not long after, Wales was invaded by the Saxons, and many of these Christians cruelly murdered, it was believed, at the instigation of the exacting and bigoted Austin. IV. ExGLisH Baptists In England, from the twelfth to the seventeenth centuries, many Baptists suffered cruel persecutions and death, by burning, drowning, beheading, with many inhuman tortures, because they worshiped God according to the dictates of his word ar.i their own conscience, and refused to submit their faith to the dictates of popes and kings. In 1538 royal edicts were issued against them, and several were burnt in Smithfield. Brandt writes that, " In the year 1538, thirty-one Baptists that fled from England were put to death in Delft, in Holland ; the men were beheaded and the women drowned." Bishop Latimer declares that " Baptists were burned in dif- ferent parts of the kingdom, and went to death with good integrity," during the time of Edward VI. Under the rule of the Catholic Mary, they suffered, perhaps, no more than under that of the Protestant Elizabeth; for during, the reign of the latter, a congregation of Baptists was discovered in London, and some were banished, twenty-seven imprisoned, and two burnt at Smithfield. In 1639 Bailey wrote that, " Under the shadow of independency, they have lifted up their heads, and increased their numbers above all sects in HISTORY OF THE BAPTISTS 247 the land. They have forty-six churches in and about London. They are a people very fond of religious liberty, and very unwilling to be brought under bond- age of the judgment of any other." V. AsiEKicAx Baptists The history of the American Baptists goes back somewhat more than two hundred years. At what time they first came to the country it is impossible to say. The first church was organized at Providence, R.I., under the care of Roger Williams, in 1639. Mr. Williams was born in Wales, in 1598, and educated at Oxford, England. He came to America in 1630, and was minister of the Puritan Church at Salem, Mass. Adopting Baptist tenets soon after, however, he was banished from Massachusetts. After having endured many severe hardships in consequence, he settled at a point which afterward became the site of the city of Providence. With a few followers of like faith, he laid the foundations of this city; and, procuring a charter for the new colony, he became the founder of Rhode Island, calling both the state and city Provi- dence, in recognition of the divine guidance and pro- tection which he had experienced. Roger Williams was the first governor of the colony, as well as first pastor of the church. He gave complete religious toleration to all who chose to settle in his colony. He was thus the first civil authority, and Rhode Island the first state to olfer absolute liberty to every one to worship God according to his own choice. As no Baptist i.iinistcr was obtainable in the colony, 3lr. Williams was immersed by one of his associates, 248 AMERICAN BAPTIST CHURCHES a layman, whom he in turn baptized. The church was organized in 1639. Because of the toleration granted to all, other Baptists, who had suffered else- where, collected at Providence, and at an early period spread through Ehode Island, and the other colonies. Churches were established in the following order in the cities mentioned below: Newport (a second church), 1656 ; Swansea, Mass., 1663 ; Boston, 1665 ; North Kingston, E.I., 1665; South Kingston, E.I., 1680; Tiverton, E.L, 1685 ; Middletown, N.J., 1688; Dublin (now a part of Philadelphia), Pa., 1689 ; Pis- cataway, N. J., 1689 ; Charleston, S.C., 1690 ; Cohan- sey, N. J., 1691 ; Swansea (a second church), 1693 ; Philadelphia, 1698 ; Welsh Tract, Del., 1701 ; Groton, Conn., 1705 ; Smithfield, R.I., 1706 ; Hopkinton, R.I., 1708. The belief and practices of the Baptists multiplied steadily. In 1768 there were, according to Edwards' Tables, 137 churches in America. In 1790, according to Asplund's Register, there were 872 churches, 722 ordained and 449 unordained ministers, and 64,975 communicants. In 1812, according to Benedict's His- tory,^ the number of churches was 2633; ordained ministers, 2142 ; associations. 111 ; and members, 204,185. In 1836, according to Allen's Trienuial Register, there were 372 associations, 7299 churches, 4075 ordained and 966 licensed ministers, and 517,523 church members, including the small denominations of the Seventh-day, Six-principle, and Pree-will Baptists.^ 1 According to revised statistics of the Baptists, now generally accepted, the'following are the figures for 1812: 172,972 members, 216-t churches, and 1605 ministers. 2 Complete statistics will be found at the end of the book, pp. 234 to 243. CHAPTER VlJl FORMS AND BLANKS There is no fixed or necessary form for letters of dismission, of commendation or notification, or for minutes or certificates. They vary according to the tastes or customs of the churches. The following present 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 from us for the purpose of uniting with you. When has united with you, connection with us will cease. Done by order of the church. New York, May — , 19—, , Church Clerk. This letter is valid for months. 1 See Part First, Chapters III, 1 and VIIL 249 250 AMERICAN BAPTIST CHURCHES 2. Letter of Notification. Chicago, May — , 19 — . To the Baptist Church of . Dear Buethren: This certifies that was received into the membership of the Baptist Church, by letter from you. May — , 19 — . , Church Clerk. NOTES 1. It is usual to limit letters to a specified period. This is most commonly six months. If they are not used during that time, they become void, and the persons to whom they are given continue to be members of the church which granted them. In this case an explanation is due to the church ; after which, the church may, if it see fit, renew the letters. 2. Letters are sometimes granted to "any church of like faith and order," when the member is not certain as to the church with which he w^ill unite. 3. When members are dismissed to constitute a new church, that fact ought to be stated in the letter. 4. A slip or letter of notification is usually attached to the letter of dismission. The church which receives it is expected to fill it out and return it to the church which grants the letter. 3. Letter of Commendation. Boston, July — , 19 — . This certifies that is a member of the Baptist Church of , in good standing, and that is hereby commended to the confidence and fellowship of sister churches, wherever Providence may direct. Pastor Baptist Church. FORMS AND BLANKS 251 NOTE 1. This form of letter is for members during a temporary absence from home ; it may be given by either the pastor or the church. 4. Minutes of a Cliurch Meeting. Atlanta, October — , 19 — . The cliiirch held its regular business meeting at o'clock, -.M., the pastor presiding. After devotional exercises, consisting of , in which participated, the minutes of the last meeting were read and ap- proved. (Then follows a faithful record of the business transacted.) Meeting adjourned at o'clock. , Church Clerk. NOTE 1. The records of the church should give not only the min- utes of its proceedings, but also a concise and comprehensive history of its progress, embracing all the important changes and events which take place in connection with it, as well as the reports of officers and committees. 5. Call for a Council of Ordination. St. Louis, September — , 19 — , The Baptist Church of to the Baptist Church of . Dear Brethren: You are requested to send your pastor and two other delegates to sit in council with us, October — , at o'clock, -.M., to consider the propriety of 252 AMERICAN BAPTIST CHURCHES publicly setting apart to the work of the gospel min- istry our brother . The council will meet in . The following churches have been invited: By order of the church. -, Church Clerk. 6. Gall for a Council of Hecognition. Providence, December — , 19 — . To the Ba]Dtist Church of . Dear Brethren: In behalf of a company of brethren and sisters in Christ you are requested to send your pastor and two other delegates to meet in council at , December — , at o'clock, -.M., to consider the propriety of recog- nizing us as a regular and independent church of Christ. The following churches have been invited : . Fraternally yours, , Clerk (or Committee). 7. Call for an Advisory Council. New Orleans, February — y 19 — . The Baptist Church to the Baptist Church of . Dear Brethren: You are requested to send your pastor and two other delegates, to sit in council, March — , at o'clock, -.M., to advise us concerning certain unhappy diffi- culties existing amons: us, which are disturbing the FORMS AND BLANKS 253 peace of the church, and threatening the most serious consequences to our welfare.^ The council will be held at . The folh>',vinQr churches have been invited : . By order of the church. , Church Clerk. NOTES 1. An advisory council may be called by individuals or by a church. It may also be called to give advice concerning other matters than those which disturb the peace and harmony of the church. 2. The form of the call should indicate the object of the council, and mention the names of the churches invited. 8. Minutes of a Council. San Francisco, June — , 19 — . An ecclesiastical council called by the Baptist Church of , convened at this day, at o'clock, -M. It was organized by choosing as moder- ator, and as 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 the delegates were presented. The churches were represented by the following brethren : — Churches Delegates 1 See Part First, Chapter Xn, 1. 254 AMERICAN BAPTIST CHURCHES (Then follows a faithful record of the proceedings.) The council was dissolved at o'clock, -.m. , Moderator. , Clerk. NOTES 1. A true and faithful record of the proceedings of the council is made by the clerk, and then read, just previous to adjournment. After approval by the council, it is signed by the moderator and clerk. 2. A copy of these minutes is furnished to the church, or the individuals who call the council. When it is a council for ordhiation, a copy of the minutes is also furnished to the minister ordained, 9. Minutes of a Committee. Indianapolis, November — , 19 — . Committee met at , at o'clock, -m. Present, -, in the chair. Prayer by . The minutes of the last meeting were read and approved, (Record of business.) Adjourned at o'clock, -.m. , Secretary. 10. Minutes of a Convention. Nashville, April — , 19 — . A convention called to consider met at , at o'clock, -m. was elected chairman, and sec- retary. After prayer by , the chairman stated the object of the convention to be . FORMS AND BLANKS 255 (Then follows a record of the proceedings.) Adjourned (or dissolved). , Chairman. , Secretary. NOTE I. The rules under which all business meetings operate, whether those of churches, councils, committees, or conventions, are substantially the same. However, each body has a right to form rules for itself, and to decide upon its own order of business. II. Fomi of License. Churches often give a license tc those who are be- lieved to have been called to preach the gospel, but who are not ready for ordination, or the full work of the ministry. The following is a form, which may be varied ac- cording to circumstances : — License This certifies that Brother — , is a member of the Church, in good standing, and that we hold him in high esteem, and believe him to be called of God to the holy work of the gospel ministry. We hereby express our entire and cordial approval of his desire and efforts for the improvement of his gifts, by the preaching of the gospel, as divine Providence may afford him an opportunity. We pray 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 of Sep- tember^ 19 — , , Pastor. , Church Clerk. 256 AMERICAN BAPTIST GHUKCHES 12. Certificate of Ordination. This certifies that our brother, , was pub- licly ordained and set apart to the work of gospel ministry, with prayer and the laying on of hands, by the ministers, according to the usages of Baptist churches, on May — , 19 — . That he was called to ordination by the Church of , of which he was a member, and which after full and sufiicient to judge of his gifts, was 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 other delegates ; and that after full, fair and deliberate examination the council being satisfied on all points, did unanimously recom- mend his ordination. That our brother, , did accordingly recei-s» the full and hearty approval of the council, in his db termination to officially enter upon the work of thr ministry, the administration of the ordinances of tlv gospel, and the performance of all those duties, and enjoyment of all those privileges to which a minister of Christ is called. May the blessings of the great Head of the church attend him, crown his labors with abundant success and make him an honored instrument of good in Zion and in the world. , Moderator. , Clerk. Baltimore, June — , 19 — . CHAPTER IX BAPTIST AUXILIARY ORGANIZATIONS Every Christian should have a general knowledge of what is being done, especially by his own denomi- nation, for the spread of the gospel, and the conver- sion of the world. The following are the principal missionary, benevolent and educational organizations which are connected with the American Baptist churches. I. Missionary Union. (Organized May 18, 1814.) On February 19, 1812, the Rev. Adoniram Judson, in company with the Rev. Samuel Newell, 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 the Rev. Samuel Xott, Jr., and Gordon 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 sepa- rated on their voyage, experienced a similar change of views respecting the ordinance of baptism. On reach- ing India they united with the Baptists. They then severed their connection with the Board of Commis- sioners, and sent back an appeal to the Baptists of America for support. 257 258 AMERICAN BAPTIST CHURCHES Their plans for the establishment of a mission were met by hostility on the part of the British government, and they were compelled to leave Calcutta. Mr. Rice returned to America, to arouse a deeper interest on behalf of India, while Mr. Judson, in a remarkable way, and contrary to all his previous plans, entered Burma, and arrived at Eangoon, July, 1813. These events attracted the attention of American Baptists, and produced a general conviction that im- mediate efforts should be made to organize a society for the support of foreign missions. Accordingly a convention, composed of delegates from the churches and associations, was called. This convention met in Philadelphia, May 18, 1814. There the Triennial Convention was formed, under the name of "The General Missionary Convention of the Baptist De- nomination in the United States of America for For- eign Missions." This organization continued to work efficiently under this name until November, 1845, when, at a special meeting held in New York, various alterations were made in its constitution and mode of operation, and the name was changed to "American Baptist Missionary Union," under which it exists to-day. The Union and its Board of Managers meet annually. The administration of its affairs is chiefly in the hands of the Executive Committee, which holds weekly sit- tings. It is located in Boston. An idea of the rapid growth and the immense usefulness of the work of the Union may be gained from the following statistics for the year 1901 : r© ceipts from all sources, $687,806.13; disbursements, $726,003.33; debt, $38,297.20. BAPTIST AUXILIARY ORGANIZATIOITS 259 The Union has missions in the following countries : Burma: stations, 29; churches, 689; membership, 39,065 ; baptisms during the year, 2262. Assam: stations, 11; churches, 75; membership, 6532 ; baptisms during the year, 753. South India: stations, 25; churches, 114; member- ship, 54,418 ; baptisms during the year, 2131. China: stations, 15; churches, 32; membership, 3353 ; baptisms during the year, 512. Japan: stations, 8; churches, 27; membership, 2011 ; baptisms during the year, 204. Philippine Islands. Missionary work was begun in these islands in 1900. Africa: stations, 7; churches, 17; membership, 2784 ; baptisms during the year, 710. Europe (France, Germany, Sweden, Spain, Eussia, Finland, Denmark and Norway) : churches, 1000 ; membership, 103,762; baptisms during the year, 5546; pupils in the Sunday-schools, 79,742; contributions during the year, f 422,799.88. The grand total is as follows: churches, 1954; membership, 215,925; baptisms during the year, 12,999; pupils in the Sunday-schools, 119,723; con- tributions during the year, ^515,327.88. II American Baptist Publication Society. (Or- ganized February 25, 1824.) The American Baptist Publication Society grew out of the "Baptist General Tract Society," which was organized in Washington, D.C., February 25, 1824. During its first year this society published nineteen tracts, containing, in all, fifty-six pages, of which 260 AMERICAN BAPTIST CHURCHES 86,000 copies were circulated. In 1826 the society was transferred to Philadelphia for the sake of con- venience. In 1827 the publication of a monthly, under the title Baptist Tract Magazine, was begun. At length the necessity for books, to supply the Bible school libraries, and to furnish religious books for the home, became apparent. The society gradually extended its operations, and pursued them with increased vigor. Particularly did the work of colportage receive great attention. In 1825 the constitution was still further amended, and in 1856 the " New England Sunday-school Union," a society similar in character and aim was merged into it. It deserves 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 on Boston had been the center of operations in the matter of Baptist religious publications, the scope of which was mainly confined to New England. The report of the work of the American Baptist Publication Society for 1901 indicates the develop- ment and the present usefulness of this organization. The total amount received during the year, from all sources, was $887,472.83, of which the income from the aggregate of annual sales of books and periodicals was $670,972.27. The number of books, pamphlets, periodicals and tracts printed during the year was 45,493,475 copies. The total issues of the society since its organization were 857,703,063 copies of books, periodicals, pamphlets and tracts, equal to 19,973,732,013 pages of 16mo size, and equivalent to 66,529,106 books of 300 pages each. The society had BAPTIST AUXILIARY ORGANIZATIONS 261 during the year 110 missionaries and colporteurs, who held 6743 prayer meetings, constituted 24 churches, organized 374 Bible schools, conducted 747 institutes, and baptized 644 converts. III. American Baptist Home Mission Society. (Organized April 27, 1832.) Strictly speaking, the first American Baptist mission- ary organization was for the purpose of spreading the gospel in the United States. This was the "Massa- chusetts Baptist Missionary Society," organized in 1802 "to furnish occasional preaching, and to pro- mote the knowledge of evangelical truth in the new settlements within the United States, or further, if circumstances should render it proper." Other so- cieties were subsequently formed. These continued for many years to render efficient service in the cause of evangelization in our own country. They were, to a great degree, however, local in their operations, and restricted in their membership ; nor did they command the sympathies and the cooperation of the denomina- tion generally. A national society was needed. Chiefly through the efforts of the Baptists of Boston, an exploration of the new states and territories was undertaken, with a view to organizing a society tor more comprehensive operations. This work of explora^ tion was performed by the Rev. Jonathan Going. It was so efficiently accomplished, and the necessity of more extended missionary efforts so earnestly pressed upon the churches, as to lead to the organization of the present society. After preliminary steps were taken, the " American Q 262 AMERICAN BAPTIST CHURCHES Baptist Home Mission Society" was organized by a convocation called for that purpose, April 27, 1832. The board is located in New York, and holds monthly meetings, the society itself convening annually. The following is a summary of the report of the society for 1901 : contributions were received from forty-eight states and territories, and from Alaska, Ontario, Cuba, Mexico and Porto Kico. The total receipts were $706,833.67. This amount was dis- bursed in the various missions of the society, in edu- cational work, and in the construction of churches. There were 1199 missionaries and workers ; 1954 churches and mission stations were supplied; 47,104 prayer meetings were attended; 4906 converts were baptized ; and 81 churches were organized. IV. Southern Baptist Convention. (Organized May 8, 1845.) For many years the Baptists of the United States, without regard to section, had cooperated in the work of missions. When, however, the question of slavery had become a source of divergence of oj)inion and dis- sension, it became impossible for the Baptists of the Korth and South to continue together in the Triennial Convention, which up to that time had been the national foreign missionary organization, and which afterward became the American Baptist Missionary Union. When it became evident that there must be a divi- sion, a call was issued by the board of the Virginia Fo'^eign Baptist Missionary Society for a convention to meet in Augusta, Ga. This took place May 8, BAPTIST AUXILIARY ORGANIZATIONS 263 1845. This convention was composed of delegates from the churches, missionary societies and other Baptist bodies of the South. After conference, the " Southern Baptist Convention " was organized. At first it met triennially, afterward biennially, and it now convenes annually. The Foreign Mission Board of the Convention is located at Richmond, Va., the Home Mission Board at Atlanta, Ga., and the Sunday-school Board at Nashville, Tenn. The work of the Convention daring the year 1901 may be summarized thus : receipts of the Foreign Board $156,083.33, which was disbursed in the for- eign mission work of the Convention. In Italy there were 24 churches; 21 preaching stations; 615 mem- bers ; 104 baptisms ; and contributions amounting to $900. In Brazil there were 35 churches ; 64 preach- ing stations ; 1932 members ; 449 baptisms ; and con^ tributions amounting to $5780.80. In Mexico there were 36 churches ; 30 preaching stations ; 1314 mem- bers ; 208 baptisms ; and contributions amounting to $1200.24. In Africa there were 6 churches; 6 preaching stations ; 382 members ; 33 baptisms ; and contributions to the amount of $768.14. In China there were 24 churches ; 36 preaching stations ; 2440 members; 200 baptisms; and contributions amounting to $1556.25. In Japan there were 127 churches ; 126 preaching stations ; 6773 members ; 1009 baptisms ; and contributions amounting to $10,259.17. The grand totals were : churches, 127 ; preaching stations, 166; membership, 6773; baptisms, 11009; contribi> tions, $10,259.17. The results accomplished during the year 1901 264 AMERICAN BAPTIST CHURCHES through the Home Mission Board of the Convention may be thus summarized: receipts ^86,964.68, which amount was disbursed in the various missionary, edu- cational and church extension enterprises of the Con- vention. There were 811 missionaries ; 2660 churches and stations; and 6671 baptisms; 14,745 prayer meetings were held; 162 churches constituted; 100 houses of worship built; 109 houses of worship im- proved ; and 511 Bible schools organized. The Sunday-school Board received and expended $80,011.65 in supplying periodicals and denominar tional and missionary literature. Most of the receipts of this Board are for periodicals and books sold. "V. American Baptist Historical Society. (Organized May 8, 1853.) The headquarters of the Historical Society are located in the Crozer Building, in Philadelphia. The object of the Society is to collect and preserve vol- umes, pamphlets and magazines which may be of his- torical value to the denomination, that they may be kept for general reference. VL Woman's Baptist Foreign Mission Socie'.o^ (Organized April 3, 1871.) This organization has headquarters located in Bos- ton. It supports missions in Burma, Assam, China, Japan, Europe and Africa. The receipts for the year BAPTIST AUXILIARY ORGANIZATIONS 265 are set down at $100,000. The following is a sum- mary of the results of the work of this Society in all lands : there are 69 missionaries ; 144 Bible women ; 389 schools; and 14,787 pupils. During the year 1901 there were 908 baptisms. VII. Woman's Baptist Foreign Missionary So- ciety OF the West. (Organized May 9, 1871.) The headquarters are located in Chicago. The total receipts for 1901 were $54,241.85, and the expendi- tures $57,084.00. This amount was devoted to the support of the work of the Society in the following missions: Burman, Assamese, Telugu, Chinese and Japanese. VIII. Woman's Baptist Home Mission Society. (Organized February 1, 1877.) The headquarters of this Society are in Chicago, The receipts for 1901 were : $69,976.79, and the dis- bursements 72,970.74. The Society devotes itself to missionary and benevolent work in 34 of the states and territories of the United States, in several of the states of Mexico, and in Cuba and Porto Rico. IX. Woman's American Baptist Home Mission Society. (Organized November 15, 1877) The headquarters are located in Boston. The So- ciety received $32,484.38 from all sources in 1901. 266 AMERICAN BAPTIST CHURCHES Their work is among the Freed People, Indians, Chi- nese, Mormons, Mexicans, French and the inhabitants of New Mexico, Porto Rico and Santiago de Cuba. X. Baptist Coxgress. (Organized in 1882.) " The object of the Congress is to promote a helpful sentiment among Baptists through free and courteous discussion of current questions by suitable persons.'' *' Any member of a Baptist congregation may become an Annual Member of this Congress, and thus be en- titled to all its privileges, and to a copy of the published proceedings by the payment of the sum of two dollars." It meets once a year in any of the various cities of the United States or Canada. XI. WoMA2f's Missionary Uxiox. (Organized May 14, 1888.) The Union is auxiliary for the Southern Baptist Convention, with headquarters in Baltimore. The receipts for 1901 were : ^2526.72, and the disburse- ments aggregated $2577.25. This amount was di- vided between the work of the Foreign Mission Board, the Home Mission Board and the Sunday-school Board. XII. American Baptist Education Society. (Organized May 16, 1888.) The Education Society was organized for the finan- cial strengthening of the various denominational edu- BAPTIST AUXILIARY ORGANIZATIONS 267 cational institnitions. During the year 1901 aggregate grants of $97,885.03 were made to 13 institutions. Since these grants were conditioned on the collection of additional amounts by the various institutions on which they were bestowed, the total result was an increase of $443,619.28 in their endowment or equip- ment. During the past eleven years the Society has paid in grants to institutions $1,002,566.88, while the aggregate of collections reported by the same insti- tutions is $1,867,683.54, making a total increase of $2,869,240.42. XIII. Baptist Young People's Union of Amer- ica. (Organized July 7, 1891.) This organization includes the young people's socie- ties of the Baptist churches of the North, and a few individuals and societies of the South. Its work is to develop the young people of the churches in religious knowledge and practical piety, to instruct them in Christian missions, and increase their interest in the general denominational life. The Christian Culture Courses are an excellent and characteristic feature of the Union. Tlie Baptist Union is the official organ of the national organization. XIV. Baptist Young People's Union. (Organized November 21, 1895.) The Baptist Young People's Union is auxiliary to the Southern Baptist Convention. It has headquarters 268 AMERICAN BAPTIST CHURCHES at Birmingham, and is devoted to the general work of the denomination among the young people. In gen- eral it corresponds in the South to the Baptist Young People's Union of America of the North. XV. German Baptist Conferences These embrace five bodies: the Atlantic, Eastern, Northwestern, Southwestern and Texas Conferences. The amount contributed by the Atlantic Conference in 1901 was : $65,271.44 ; there were 35 churches, re- porting a membership of 4409, and 183 baptisms. The Eastern Conference reported 3335 members, 171 bap- tisms, and contributions amounting to $43,615.00, or $13 for each member. The Northwestern Conference showed that four new churches were organized, three new church edifices erected, and 382 converts baptized. The Southwestern Conference reported 44 churches, 3279 members, and 134 baptisms. The contributions amounted to $35,632.00. The report of the Texas Con- ference indicated that there were 16 churches, with a membership of 724. Forty-seven were baptized. The contributions for all purposes amounted to $7089.32. XVI. National Baptist Convention. (Organized 1880.) This is the national organization of the Colored Baptists. Under it exists a Home Mission Board, an Educational Board, a Foreign Mission Board, a Pub- lishing Board, and the Board of the National Baptist Young People's Union. The last reports show a marked increase in every phase of work. STATISTICS 269 XVII. Lott-Caret Baptist Foreign Mission Convention. (Organized December 16, 1897.) The Convention represents the efforts of many of the Colored Baptists of the United States to spread the gospel in foreign lands, especially in Africa. The total receipts for 1901 were set down at $2032.83, and the disbursements aggregated $2200.95. CHAPTER X STATISTICS I. General Statistics of the 1 BiBLB-SCHOOL « Church Membership Record o. m States ani> i 2 Tebeitories 09 B ■a c i 1 1/ S o 1 It 1 2 3 jS 1 t i 3 o ^ ® -a 1 * < Q O ^ c H tf ^ Alabama . . . 1 159 3,660 2,271 32,494 17,870 320,728 1,799 105,676 Arizona . . . 1 6 9 80 42 496 6 624 Arkansas. . . 80 2,272 1,(>48 14,822 9,118 136,708 919 49,893 California . . 13 202 217 2,272 1,635 16,981 179 15,134 Colorado . . . 6 85 77 1,505 878 9,003 78 8,730 Connecticut . . 6 142 147 1,189 1,159 25,387 144 21,831 Delaware . . . 1 15 14 183 129 2,622 17 2,438 Dist. of Columbis 3 68 93 1,354 764 21,402 47 10,070 Florida . . . 86 949 5i0 4,396 2,583 52,.554 311 13,541 Georgia . . . 154 4,141 2,903 41,8:34 24,835 406,551 1,983 121,819 Idaho .... 8 32 22 206 106 1,189 23 1,.575 lUinoia . . . 44 1,180 965 10.440 7,835 118,876 1,015 99,511 Indiana . . . 35 587 376 3,856 2,724 65,256 588 50,678 Indian T<'rrit()ry 28 453 341 4,165 2,158 19,291 159 7,942 Iowa . . . . 29 471 357 3,694 3,138 39,821 410 34,026 Kansas . . . 30 624 508 3,818 2,651 40,193 461 81,272 Kentucky . 86 2,207 1,586 18,502 11,810 261,804 1,206 88.107 Louisiana . . 45 1,536 823 9,540 5,292 110,425 759 35,982 Maine .... 12 245 155 877 718 19,966 228 20,421 Maryland . . 1 82 69 953 1,213 14,655 87 10,561 Massachusetts . 16 339 430 4,464 3,858 70,598 886 70,958 Michigan . . . 2:3 437 353 3,733 3,026 42,947 422 40,123 Minnesota . . 11 258 176 2,216 1,494 ] 20,784 254 21,184 Mississippi . . 98 3,451 2,095 19,725 11,485 306,155 1,.515 61 ,.800 Missouri . . . 89 2,229 1,680 17,152 12,042 175,433 1,528 112,314 Montana . . . 1 22 19 291 260 1,396 26 2,730 Am' U for ward 1,005 25,693 17,874 203,766 128,318 2,301,211 14,535 1,082,384 270 STATISTICS 271 American Baptist Churches Chuboh Property Contributions (So far as reported) 1 S 1 as 1 CO J3 3 g a 2 ? 3 «5 "S O c S > 111 nil a> -^ — — O 1 1,865 5 840 148 65 141 19 46 323 2,243 19 922 485 178 420 328 1,66:3 581 230 849 895 213 1,601 1,630 15 80,200 1,225 34,110 2,475 18,500 5,900 11,000 7,500 104,850 1,200 134,461 83,781 9,800 29,180 47,335 287,385 36,000 21,300 16,100 69,635 19,000 180,395 101,300 $1,825,669 18,248 771,471 783,824 431,550 1,842,323 231,200 1,101,050 473,894 3,921,107 47,685 4,557,881 1,616,235 92,118 1,314,790 988,802 3.023,005 879,094 1,052,.525 788,315 7,314,507 2,153,073 1,167,582 1,402,561 8,193,360 80,2.50 $337,275.30 4,538.27 102,705.33 142,449.47 84,889.66 213,070.01 18,582.63 92,624.47 59,624.60 360,356.78 31,781.56 658,964.57 213,096.59 20,520.60 291,109.55 172,270.94 349,953.68 116,046.04 144,573.20 80,646.44 859,457.65 294,146.65 203,621.44 283,056.45 442,496.70 13.185.34 $66,734.80 938.43 23,613.16 24,467.87 23,832.35 46,748.31 2,685.93 19,977.14 10,605.65 115,948.01 1,422.19 96,232.67 36,699.21 11,465.37 48,721.04 26,653.24 128,760.86 21,590.42 26,216.36 37,741.79 155,229.34 40,793.13 38,265.91 57,760.26 120,210.32 2,967.79 $403,518.83 5,554.83 126,698.70 166,966.84 108,807.08 261,536.19 21,220.27 112,456.20 70,316.11 462,684.00 34,293.07 758,054.53 249,785.12 31,950.71 855,047.9T 207,977.24 491,618.89 144,918.15 170,.531.09 118,388.23 1,019,111.06 805,252.21 242,981.84 840,259.10 561,264.88 16,153.18 14,724 1,252,632 41,072,111 $5,501,043.92 $1,186,281.55 $6,787,840.2T 272 AMERICAN BAPTIST CHUBCHES General Statistics of the Chubch Membership Bible-school Record 8TATK8 AND 1 Tbbbitobies a 1 < 1 3 1 o 1 i 1 2 ArnHs forward 1,005 25,693 17,874 203,766 128,318 2,301,211 14,535 1,032,884 Nebraska, . . 18 230 139 1,M1 1,284 15,912 185 14.971 Nevada . . . 2 1 22 171 2 195 New Hampshire 6 87 90 553 500 9,383 88 9,557 New Jersey . . 9 316 316 4,052 2,847 54,142 315 48,486 New Mexico . 3 30 19 m. 42 1,108 20 1,448 New York . . 43 944 962 10,466 8,965 152,470 924 185,734 North Carolina . 98 3,000 1,813 23,560 11,943 310,146 2,186 149,574 North Dakota . 5 69 37 716 389 3,588 71 4,043 Ohio .... 33 645 572 5,313 4,516 72,425 634 59,796 Oklahoma . . 11 266 148 1,136 426 10,114 51 4,171 Oregon . . . 11 146 110 1,115 744 8,107 SO 6,634 Pennsylvania . 26 756 711 8,988 6,124 113,362 774 102,292 Rhode Island . 3 77 83 709 481 13,685 86 13,823 South Carolina . 75 2,031 1,287 18,982 9,820 238,722 1,489 91,226 South Dakota . 8 105 82 596 498 5,933 80 5,837 Tennessee . . 76 2,179 1,413 14,677 8,668 182,716 1,102 66,372 Texas .... 150 4,412 2,868 32,172 18,231 333,321 1,880 103,096 Utah .... 1 9 7 58 635 9 1,034 Vermont . . . 7 96 79 411 427 8,401 90 8,651 Virginia . . . 56 2,332 1,347 24,187 14,177 359,397 1,861 127,447 Washington . . 9 132 88 1,309 629 7,154 107 8,271 West Virginia . 21 670 363 3,154 2,174 47,845 433 28,972 Wisconsin . . 16 216 153 1,437 1,220 18,616 199 i9,885 Wyoming . . 1 10 9 93 57 499 10 727 Total, 1902 . 1,691 44,453 30,561 359,254 222,480 4,269,063 27,211 2,044,571 Total, 1901 . 1,680 43,959 29,810 343,552 219,639 4,233,226 25,200 1,992,804 STATISTICS 273 American Baptist Churches — Concluded DHtTRCH PrOPEETY CONTRIBITTIONS (S 5 far as reported) i». ji i^ lii 1 -Jj 3 J3 s * - iil 1 o *—> t-, 1 .5 5 ^ urrent of Chi Bible cneral tional Ian eon lence I o eg > " O ^ 14,724 1,252,682 $41,072,119 $5,591,043.92 $1,186,281.55 $6,787,340.27 174 15,065 539,921 119,776.74 17,884.70 184,090.19 6,000 250.50 260.50 85 4,655 750,800 84,123.03 18,078.44 97,169.81 817 112,293 4,883,476 487,183.89 77,729.62 577,981.86 18,000 5,122.13 1,186.74 6,310.87 902 87,580 14,552,633 1,413,184.76 827,159.22 1,740,787.57 2,162 93,101 1,949,843 823,696.63 79,559.29 402,715.18 67 2,500 113,980 31,607.58 4,854.75 46,588.33 632 50,750 3,076,036 519,648.38 52,672.91 669,416.06 42 5,300 61,425 18,021.32 21,860.53 39,958.05 98 6,600 860,440 42,159.40 10,964.81 52,879.40 717 203,021 7,524,035 996,083.68 163,886.24 1,162,368.02 1,875,300 144,401.08 28,112.56 169,570.65 1,279 228,560 1,908,533 202,408.54 87,542.39 291,420.29 108 4,350 222,978 41,340.15 8,650.67 49,990.80 1,012 37,850 1,752,363 15;3,215.94 43,130.60 222,189.71 1,602 79,417 2,922,921 403,407.75 190,047.41 690,892.31 8 80,000 5,060.59 832.99 6,893.58 91 13,975 642,400 73,219.00 9,294.54 82,559.54 1,722 116,900 8,739,040 520,887.31, 135,129.52 630,451.41 83 10,350 257,343 87,669.86 12,569.76 98,327.06 391 82,460 643,956 81,314.13 16,259.97 102,129.68 189 9,600 1,001,550 152,853.97 22,957.42 171,993.87 7 1,765 84,500 5,976.07 443.70 6,419.77 26,407 2,817,724 $89,489,092 $11,405,405.45 $2,512,340.88 $14,139,694.78 24,878 2.558,157 $88,146,386 $11,802,082.29 $2,386,479.91 $13,790,299.68 274 AMERICAN BAPTIST CHURCHES II. Universal Statistics op the Baptists Chubobkb Ordained MlMIBTBBB Baptisms MlMBBB- 8HIP North America Canada: Inland Provinces Maritime Prov- inces .... Central America . Mexico .... 667 409 11 32 44,435 3 8 31 14 182 438 253 7 24 30,561 2 4 27 7 58 2,497 1,292 "208 207,515 157 288 1,590 49,024 50,821 846 1,314 4,269,073 50 172 3,255 5,932 3a,462 United States of America : United States . Alaska .... Puerto Rico . . West Indies : Cuba .... Hayti, etc. . . Jamaica . . . South America Argentine Republic . Brazil Patagonia .... 45,692 4 35 1 31,381 4 14 213,547 *449 4,413,949 100 1,932 15 Europe Austria-Hungary Bulgaria . . . Denmark . . Finland . . . France . . . 40 33 2 28 31 52 165 5 1,776 31 1 122 812 13 18 37 2 22 29 26 132 4 1,359 25 1 117 624 10 449 1,386 6 222 243 114 1,873 '"42 2,047 7,581 105 3,921 2,144 2,200 29,690 Great Britain : Channel Islands England . . . Ireland . . . Isle of Man . . Scotland . . . Wales and Mon- mouthshire . Holland .... 360 243,534 2,649 40 1,619 109,149 1,119 Carried forward 3,071 2,288 3,886 404,111 STATISTICS 275 Umiyebsal Statistics of thb Baptists — Concluded CUC'ECUES Okdainbd MlNISTKBS Baptisms Membkb- 8HIP Forwarded . . Italy Norway .... Roumania . . Russia : Russia proper . Kurland (Lettish) Esthonia (Baltic Provinces) . . Spain Sweden .... Switzerland . . Asia Ceylon .... China India (including As- sam and Burma^ Japan Palestine . . . Africa Central and Congo South Africa . . West Africa . . St. Helena and Cape Verde . . . Australasia New South Wales New Zealand . Queensland South Australia Tasmania . . Victoria . . . Western Australia Grand Total, 1902 Grand Total, 1901 3.071 50 32 3 247 42 5 7 566 8 4,031 28 402 1.120 29 5 1,584 23 40 59 124 39 33 32 70 12 66 14 266 51.755 51 .;^46 2,288 41 22 4 72 3 753 8 3,191 7 167 578 65 819 37 44 25 108 27 22 25 32 9 52 13 189 "is 457 24 1,704 103 6,381 12 1,181 6,138 219 o 7.552 710 120 171 1,001 180 35,697 i 230.715 34.869 ' 236.3ii9 276 AMERICAN BAPTIST CHURCHES III. Statistics of the Eeligious Denominations OF THE United States Dbnomin^tions CnURCHEB Ministers Members Adventist (six bodies) 2,286 1,505 88,705 Armenians 21 15 8,500 Baptist, Regular 44,453 30,561 4,269,073 Baptist, Primitive 3^30 2,130 126,000 Baptist, Free-will 1,522 1,436 86,535 Baptist, German, or Dunkard . 1,101 3,001 115,194 Baptist, General 423 484 24,775 Baptist, Seventh-day 116 122 10,104 Baptist (six other bodies) . 1,111 646 53,621 Brethren, Plymouth (four bodies) 314 . . . 6,66x Brethren, River (three bodies) . 111 179 4,739 Catholic, Roman (population) . 12,313 12,113 9,158,741 Catholic, Apostolic . 10 95 1,491 Catholic, Christian (Dowie) 50 55 40,000 Catholic, Reformed . 6 6 1,500 Catholic (five other bodies) 86 85 78,926 Christadelphians 63 1,277 Christians (two bodies) 1,517 1,151 109,278 Christian Scientist 470 940 48,930 Church of God .... 580 460 38,000 Church of the New Jerusalem . 157 149 7,892 Communistic Societies (seven) . 31 4,010 Congregationalist 5,680 5,576 634,835 Disciples of Christ . 10.689 6,385 1,179,541 Episcopal, Protestant 6,639 4.927 741,697 Episcopal, Reformed . 78 100 9,282 Evangelical (two bodies) . 2,721 1,426 105,080 Friends (four bodies) 1,093 1,443 118,237 German Evangelical . 1,208 967 239,781 Jews, Orthodox .... 340 135 02,000 Jews, Reformed .... 230 106 81,000 Latter-day Saints (two bodies) 1,396 2,900 343,824 Lutheran, General Synod . 1,595 1,219 204,098 BTATISTIOS 277 Statistics of the Religious I>ENOMiNATioif8 in thb United States — Concluded DKNOMINATlOirS Chubches MiNISTBRS Mkmbbbs Lutheran, United Synod in South 384 208 37,318 Lutheran, General Council 1,900 1,245 346,503 Lutheran, Synodical Conference 2,735 2,185 666,375 Lutheran, United Norwegian . 1,168 356 134,311 Lutheran, Independent (seven- teen bodies) .... 3,709 1,687 407,663 Mennonites (twelve bodies) 673 1,112 58,728 Methodist Episcopal . 26,424 16,771 2,762,691 Methodist Episcopal, South 14,479 6,166 1,477,180 Methodist Episcopal, African . 5,715 6,179 698,354 Methodist Episcopal, Ziou Afri- can 2,955 3,475 537,337 Methodist Protestant 2,401 1,647 184,097 Methodist, Wesleyan . 506 609 16,496 Methodist, Free .... 1,054 1,003 27,487 Methodist (eleven other bodies) 2,527 2,995 262,858 Moravians 111 117 15,225 Presbyterian, North . 7,510 7,239 999,815 Presbyterian, South . 2,991 1,485 227,991 Presbyterian, Cumberland 2,963 1,580 182,449 Presbyterian, Cumberland, Col- ored 400 450 39,000 Presbyterian, United . 905 933 116,302 Presbyterian (seven other bodies) 474 363 39.458 Reformed (Dutch) . 630 694 108,734 Reformed (German) . 1,688 1,107 2i8,929 Reformed (Christian) 146 101 18,877 Salvation Array .... 615 2,510 22,5M Spiritualists .... 3^ 45,000 United Brethren (two bodies) . 5,027 2,506 267,007 Unitarians 463 544 71,000 Universalists .... 772 746 52.873 Waldenstromians 281 268 31.000 Other Bodies .... 394 88 20,739 278 AMERICAN BAPTIST CHURCHHB IV. Baptist Educational iNSTiTUTioNi 1. Theological Seminaries There are nine Baptist institutions which are de- voted wholly or in part to the theological education of students for the ministry. In 1901 these institu- tions reported 74 instructors, 1018 students, a property valuation of $1,186,538.00, an endowment of $2,759,- 976.00, a total income of $217,866.00, and a total expenditure of $215,946.00, with 166,500 volumes in the several libraries. 2. Universities and Colleges According to the statistics of 1901 there are 103 of these institutions, with 1920 instructors, 28,620 stu- dents, and a property valuation of $17,984,798.00, an endowment of $18,289,749.00, a total income of $2,561,353.00, and a total expenditure of $2,531,- 495.00, with 940,822 volumes in the various libraries. 3. Academies, Seminaries and Institutes The reports of 1901 give 91 institutions, 734 instruc- tors, 12,967 students, and a total property valuation of $4,023,022.00, an income of $453,711.00, and a dis- bursement of $469,069.00, having 84,370 volumes in the libraries. 4. Baptist Charitable Institutions. In 1901 there were 38 Baptist charitable institutions, in 22 different states, with an aggregate of property amounting to $1,658,121.00. STATISTICS 279 5. Baptist Periodicals. Including those of every description there are 117 Baptist periodicals, which are published either weekly, semi-monthly, monthly, quarterly or annually, in 28 different states, with one in Mexico. Date Due e 10 ■' A IT- ^ ■» f)