BX 6340 .P45 Pendleton, J. M. 1811-1891 Church manual , d esigned foj the use of B apt ist church^ CHURCH MANUAL. DESIGXED FOR THE^^^I OF P/I/^^ ^4^ MAR IB 1920 OF X^I,^ ^ BAPTIST CHURCHES. BY J. M. PENDLETOir, D. D. i.et all tliiBgs be done decently and in order.— i Cor. 14 : 40. PHILADELPHIA : AMERICAN BAPTIST PUBLICATION SOCIETY, 1701-1703 CHESTNUT STREET. OONTENTa L — ISaxumx or ▲ Ghubox, . « • • i IL— OmcEM or ▲ Csxjmck, .... IIL— DocTTKums OF A Chuboh, . , . ♦ 41 IV. — 0»DDfxjroE8 OF A Chttxox M v.— Thu Goveknment of a Ohttbok, . .101 VX — The DiBCiPLiin: of a Chuboh, • t . 118 ViL — I>UTm OF A Chukch, ..... 148 APPENDIX. L—BuBLEnKa Msetihos of a Chuxok, . . 164 n. — Fo&MS of Minutes, LETT»Ba, »nx, . - IM HL — Masbiaos Cxrxmont. 173 IV. — ^Pbotivct of Associations axd Oovscbij^ Iffi INDEX CHURCH MANUAL. CHAPTER I. NATUBB OF A OfiUBOE. iM^HE term Church occurs in the New "^•^ Testament more than a hundred tunes. The word thus translated means con- gregation or assembly; but it does not indicate the purpose for which the con- gregation or assembly meets. Hence it is used, Acts xii. 32, 39, 41, and rendered OMemhly. In every other place in the New Testament it is translated church. In its appK- cation to the followers of Christ, it refers either to & particular congregation of saints, or to the redeemed in the aggregate. It is employed in the latter sense in Ephesians i. 22; iii. 21; v, 26, 27. Here we have the expressions, "Head 6 CHURCH MANUAL, over all things to the Church; "To him be glory in the Church by Christ Jesus through- out all ages world without end;" "Christ loTed the Church and gave himself for it . . . that he might present it to himself a glorioua Church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish." In these passages, and a few more like them, it would be absurd to de- fine the term Church as meaning a particular congregation of Christians, meeting in on« place for the worship of G-od, Our business, however, is with the other Bignification of the word church. In a large majority of instances it is used in the Scrip- tures to denote a local assembly, convened for religious purposes. Thus we read of "the church at Jerusalem," "the church of God which is at Corinth," "the church of theThes- aalonians," "the church of Ephesus," "the church in Smyrna," "the church in Pergamus," etc., etc. Nor are we to suppose that it re- iquired a large number of persons to constitute a church. Paul refers to. Aquila and Priecilla tuid "the church that is in their house," to Nymphas and "the church which is in hia hoase," and in his letter to Philemon he saya, CHURCH MANUAL. *'to the churcli in thy house." A cougiegation oi saints, organized according to the New Test- ament, whether that congregation is large or small, is a church. The inspired writers, as if to preclude the iea of a church commensurate with a province ii kingdom, or an empire, make use of the fol- lowing forms of expression, "the churches of Qalatia," "the churches of Macedonia," "the churches of Asia," "the churches of Judea;" but they never say the church of Galatia, the church of Macedonia, etc. Wherever Chris- tianity prevailed in apostolic times there was a plurality of churches. In answer to the question, What is a church? it may be said : A church is a congregation of Christ's baptized disciples, acknowledging him as their Head, relying on his atoning sacrifice for justification before God, and depending on ihe Holy Spirit for sanctification, united in the belief of tlie gospel, agreeing to maintain its ardinajices and obey its precepts, meeting to- gether for worship, and cooperating for the ex- tension of Christ's kingdom in the world. If ajiy prefer an abridgment of the definition it may be given thus : A church is a congregation of Christ's baptized disciples, rnited in the be- CHUBCH MANUAL. lief of what he haa said, and covenanting to dt at all in its effects. That is to say, the dropped aa well as the excluded are no longer churcii members. It may be said, too, that members who habitually stay away from the house ol God deserve excliLsion, as do those who, not prizing church privileges as they ought, emi- grate to other places without asking for Ja^ ters of Dismission. OMUROH MAirUAL. CHAPTER II OFFICERS OF A CHI>itCH. ^T cannot be said that officers &j e essentia- to the eodatence of a church ; for a church must exist before it can appoint its offi- cers. After this appointment, if, in the providence of God, they should be re- moved by death, it might affect the inter- ests, but not the being of the church. It has been well said by an able writer, that '* al- though officers are not necessary to the being of a church, they are necessary to its well- being." No church can reasonably expect to prosper which does not obey the law of it« Head in regard to the appointment of officers. It is obvious, too, from the teachings of the New Testament that pastors and deacons are the permanent officers of Christian churchea. Paul, referring to Christ's ascension gifta, sayi : "And he gave some, apostles; and some. OHUROH MANUAL, prophetfl; and some, eyangeliflte ; and some paators and teachers ; for the perfecting of the taints, for the work of the ministry, for the edifying of the body of Christ." Eph. iv. 11, 12. Apostles, prophets, and evangeligti i;ied extraordinary and temporary oflBicest There are no such offices now. Pastors and teachers, the same men, are the ordinary and permanent spiritual officers of the churches while the office of deacon has special reference to the secular interests of churches. Of these offices in order: I. Pastor. — This term was first applied to ministers having oversight of churches, be- cause there is a striking analogy between such a minister and a literal shepherd. A shepherd has under his charge a flock, for which he must care, and for whose wants he mus: pro- nde. The sheep and the lambs must be looked after. The Lord Jesus, *Hhe great Shepheixl of the sheep," the chief Shepherd, virtually lays to all his under-shepherds, as he did to Peter, "Feed my sheep," "Feed my lambg.' It is worthy of remark that this language wa not addressed to Peter till the Saviour obtained from him an affirmative answer to the queetioo M OHUBOH MANUAl. three timeB propounded, "Loveat thou meT Aji if he had said, " I love my spirit ual flock bo well, I cannot entrust the sheep and kmht composing it to any man who does not love me." And love to Christ must be regarded in all ages and in all places as the pastor's su- preme qualification. All other qualification* are worthless if this is absent. Talent and learning are not to be undervalued; but they must be kept u^der the control of piety, and receive its sanctifying impress. With regard to the pastoral office, there are two things worthy of special consideration. 1. l%e Work of Pastors. — Truly theirs is a work. Paul says, " If any man desire the of- jjce of a bishop, he desireth a good work." It ia indeed a good work — the best work on earth — but a work. We must not suffer the term bishop to suggest any such idea as the word in its modern acceptation implies. In apostolic times there were no bishops having charge of the churches of a district of country, A province, or a kingdom. A bishop was a pastor of a church, and the New Testment, so far from encouraging a plurality of churchea ondar one pastor, refers, in two instances at least, to a plurality of pastors in one churcL CHUfLCH MANUAL. 25 See Acts xx. 28; Phil. i. 1. In the former pajBs-age the elders of the church at Epheeus ire called overseers, and the word thus tranB- lated is the same rendered bishop Piul. i. 1 ; 1 Xim. iii. 2; Titus i. 7; 1 Peter ii. 25. Thus does it appear that pastor, bishop, and elder sure three terms designating the same office. This view is farther confirmed by a reference to Peter v. 1, 2, where elders are exhorted to feed the flock — that is, to perform the office of pastor or shepherd — taking the oversight thereof, etc., — that is, acting the part of bish- ops or overseers. For the word translated taking the oversight belongs to the same family of words as the term rendered bishop in th passages cited. It is plain, therefore, that pastor's work is the spiritual oversight of th flock, the church he serves. Like a good lite- ral shepherd he must care for the feeble and the sick, as well as for the healthy and th vigorous. Some he can feed with "strong food," while others can digest nothing stronger than "milk." He must exercise a sanctified discretion, and " sticdy to show himself ap- proved to God, a workman that needeth not to be ashamed, rightly dividing the word of truth,' Much depends on dividing the word CHURCH MA^HUAL. of truth rightly; and hence the necessity of study — prayerful study, imbued with the spirit of the Master. The administration of ordi- nances as well as the preaching of the word is the proper business of the pastor. It does not ic^cord with the plan of this volume to elaborate Any topic, and therefore the work of the pastor can not be enlarged on, nor is there room to present the many motives to pastoral fidelity. The mention of two must suffice : the church, over whose interests the pastor watches, has been '^bought with the precious blood of Christ;" and the faithful pastor will, when "the chief Shepherd" comes, "receive a crown of glory that fadeth not away." What motives to diligence and faithfulness could possess more eihaustless power! 2. The Authority of Pastors. — All things earthly are liable to abuse, and that feature of congregational church government which placea all the members on an equality in the transao tion of church business, has been, in some in- stances at least, suffered to interfere with the deference due to pastors. There is a class of Scriptures whose import is not sufficiently con- sidered — such as the following: "And wt, oe- seech yon, brethren, to know them which laboT CHUKCH MANUAL. 27 ftfnong you, and are over you in the Lord, and admonish you ; and to esteem them very highly in love for their work's sake." "Let the eld- ers that rule well be counted worthy of double Donor, especially they who labor in the word 'ind doctriue." "Remember them which have the rule over you, who have spoken to you the word of God." "Obey them that have the rule over you, and submit yourselves : for they watch for your souls, as they that must give account." In these passages pastors are re- ferred to, and there is claimed for them an au- thority not belonging to other church members. They are to be esteemed highly for their work's sake. Whatever esteem their per- sonal merits may excite, they are to be chiefly esteemed for the great and glorious work in which they are engaged. On account of this work they are to be regarded worthy of " dou- ble honor," that is, special honor. This surely is reasonable, for pastors are chosen by the churches over which they preside. The churches act voluntarily, and the love which prompts the choice of a pastor should secure for him reverential respect in the performance of his duties. The words nde^ obey and mb- mit in the foregoing quotations mean some- CHURCH MANUAL. thing. The ruling is not unrestricted, neither is the obedience and submission. The pa* tor is to rule in accordance with the law of Christ. No other kind of rule is legitimate or obligatory ; but when he rules in accordance with the wiE of Christ, obedience and submission on the part of the members of the church, are imper- ative duties. Andrew FuUer well says, "It ia in this view, as teaching divine truth, and en- forcing divine commands, that the servants of God, in all ages, have been invested with di- vine authority."* It may be added that this 18 the only sense in which men can be invested with divine authority. Distinguished scholars are of opinion that the two passages quoted, which refer to ruling, should be translated thus: ''Remember your leaders," etc. "Obey your leaders," etc. Ad- mitting the correctness of this rendering — and it cannot be denied — still the idea would not be essentially different. Pastors in leading their flocks do, in one sense, rule them; and ui the only sense in which they should rule them. While the proper exercise of pastoral authority IS essential to the spiritual weHiare of a church, * C«mpl6t« Works. Vol I., p. 197 OHUBGHliANUAL. 29 pafltors muBt beware of assuming a power which does not belong to them. They must remember the words of Peter: "Neither as be- ing lords over God's heritage, but being exam- ples to the flock." There must be, in the exer- cise of pastoral authority, nothing like priestly ordship or clerical despotism; but the influ- ence of pastors must grow out of the fact that they faithfully obey the will of Christ, the great Shepherd, and thus set an example worthy of imitation. There is nothing which gives a pastor so much influence as unreserved consecration to the work of the Lord. As the influence of judicious pastors increases, the more they are known, the pastoral relation should be rendered as permanent as possible. It should not be dissolved for any sKght cause. As to the custom of some churches that choose their pastors annually, it would be difficult t« say too much in condemnation of it. It is vaatly injurious both to pastors and • churches. Paators should be chosen for an indefinite pe- riod. If the work of the Lord prospers under their labors, well; if they find after a sufficient trial, that they are not accomplishing good, let them resign. 30 CHURCH MANUAL, II. Deacons. The office of deacon origi- aated in a state of thingB referred to in the sixth chapter of the Acts of the Apostles. It IB said that "when the number of the disciplee was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministrar tion." The ''Grecians" were Jews as well sa the Hebrews, but they spoke the Greek lan- guage, and were probably not natives of Pales- tine. The members of the church at Jerusa- lem "had all things in common," and a distri- bution was made out oi the common stock " as every man had need." This seems to have been done at first under the immediate direc- tion of the apostles; and the intimation is that the large increase of the church interfered with an impartial distribution' of supplies. The apostles saw that, if they made it the. personal business to "serve tables," it woula greatly hinder their work in its spiritual as- pects. They said " It is not reason that we should leave the word of God, and serve tables, wherefore, brethren look ye out among you, seven men of honest report, full of the Holy pirit and wisdom, whom we may appoint over is business. But we will give oarBelveB oon- CHURCH MANUAL. 31 tinually to prayer, and to the mmistry of tlM word." Thus the creation of the office of deacon rt>o- ognizes the fact that the duties of pastors are preeminently spiritual; and that they should not be burdened with the secular interests of the churches. The opinion has been enter- tained by some that the deaconship was de- signed to be temporary. The argument is that the office was created because the proper- ty of the church at Jerusalem had been thrown together into a common stock, and it was re- quisite to have officers to superintend and dis- tribute it. Then the inference is drawn, that when the property of church members was no longer put into a common stock, the office of deacon was virtually abolished. This reason- ing is more plausible than conclusive. Id proof of this it may be said, that the memb^e; 3 of the church at Jerusalem were not requu e 1 to put their property into a cx)mmon stock. It was a voluntary matter. Nor is there an inti- mation in the New Testament that any church, except the one at Jerusalem, ever adopted the common stock regulation. It was, doubtless, considered by that church a prudential arrange- ment, which involved temporary expediency 92 OHURGF MANUAL, rather than permanent principle. That the church at Antioch did not follow the example of the church at Jerusalem, in relation to this mat- ter, is evident from Acts xi: 29. "Then thediaci- plee, every man according to his ability, deter- mined to send relief to the brethren who dwelt in Judea." This individical determination shows that the property of the church was not in "common stock." And Paul's direction to the church at Corinth (1 Cor. ivi : 2) indi- cates that the Jerusalem policy had not been adopted. The same apostle, too, in his letter to the Philippians, and to Timothy refers to deacons. There was, therefore, a recognition of the deaconship when there was, so far as we know, no common property regulation. And more than this, the irresistible inference from Paul's first Epistle to Timothy, is that the of- doe of deacon is as permanent as that of pastor. No one doubts that the office of pastor ifl to be perpetuated to the end of time. The conclusion is that the deaconship is perma- nent in the churches of Christ, and that pastors and deacons are the only permanent Scriptural church officers. The words — "men of honest report, ftdl of the Holy Spirit, and wisdom" — applied to the CHbRCH MANUAL. 33 first deacons, indicates that they were men (A onblemiflhed reputation, ardent piety, and good common flense. These qualifications should be iought in all who are appointed to the office of deacon. The phrase, " full of the Holy Spirit," ii an admirable description of fervent, ele- vated piety; and in the selection of deaoona their spirituality must be regarded, for their duties are not exclusively secular. Their sec- ular duties, however, should be performed in & spiritual frame of mind ; and in this way " they purchase to themselves a good degree, and ob- tain great boldness in the faith." In visiting the pious poor, to distribute the charities of the chiirch, deacons must not perform the duty in s. formal manner, but must inquire into the spiritual aa weU as the worldly circumstancee of the recipients of the church's bounty. They will often witness such an exhibition of faith, patience, gratitude, and resignation as will richly repay them for their labor of love. As occaaion may require, they should report tc the pastor such cases as need his special atten- tion, and thus they will become a connecting link between the pastor and the needy ones of the church. As deacons were appointed at first "to serve *4 CHURCH MANUAL. tables," it may be well to say, there are three fcftbles for them to serve: 1. The table of the poor. 2. llie table of the Lord. 3. Th^ tabk of the pastor. The pecuniary supplies to ena- ble them to serve these tables must be fui- nished by the church. The custom of taking a collection for the poor when the Lord's sup- per is administered is a good one, and worthy of universal adoption. It is suitable at the close of the solemn service to think of the pioua poor, whom sickness or some other iiisfortune may have kept from the sacred aast. As some pecuniary expenditure is necessary in furnishing the table of the Lord, this should be made through the deacons ; and it is emi- nently proper, though not indispensable, for them to wait on the communicants in the dii- tribution of the elements. Deacons must serve the pastor's table. It is not for them to decide how liberally or scant- ily it shall be supplied. The church must make the decision, and enlarged views should be taken when it is made; for the energies of hundreds of pastors are greatly impaired by an incompetent support. The pastor's compensa- aon having been agreed on by the church, the OHURCH MANUAL. ieaoonB must see that it is raised and paid over. They may appoint one of their number acting treasurer, who shall receive and pay out funds; but it should never be forgottet 'iiat deacons are by virtue of their office the treasurers of the church. To appoint any oth- er member to act as treasurer is not warranted by Scripture. As all pecuniary expenditures are to be made through deacons, they should at the end of every year, make a report to the church what monies they have received during the year, how they have been expended, etc. This will keep every thing straight and plain, while it will have no little to do with & church's influence and efficiency. Deacons should be appointed for an indefinite period, and set apart to their office by prayer and the laying on of hands. It is much to be regretted that many churches hold very loose views on these points. They attach very little importance to the deaconship, and seem to re- gard it very much as a clerkship or a trustee- ship. Indeed a few churches, to their shame be it said^ elect their deacons annually ; and of one of them it was once said, " Nearly every fnale member in it has at some time acted a^ 35 C n U R O II MANUAL deacon." This amounts almost to a degraJa- tion of the deaconship. And those holding these views and endorsing this practice consiat- ently oppose the ordination of deacons. They ^ee not the propriety of ordaining men to an of&ce to which they attach so little importance. Let deacons be chosen for an indefinite period and then let them be solemnly ordained ao- oording to the example given in Acts vi. 6. " When they had prayedj they laid their hand* en them." Prayer is appropriate on all occa- sions, and laying on of hands is a token of de- signation to office. Some object to laying on of hands, supposing the design of this ceremo- ny in apostolic times was the communication of the Holy Spirit. That the Spirit was some- times given in connection with the imposition of hands is evident from Acts viii. 17 ; but the first deacons were chosen because they were already "foil of the Holy Spirit." Therefore the laying on of hands was not for the purpose of conferring the Holy Spirit, but of desig- nating to office. This is the object of the cere- mony now, and no one who has scriptural views supposes there is a bestowal of extraor- dinary gifts. It is the custom in some places to lay on hands in ordination during prayer OHURGH MANUAL. 97 TblB is not according to Bcriptural example. Whenever prayer and laying on of hands ar« referred to in connection with each other, a« in Acts vi. 6 ; liii. 3, it is evident that prayer wm irst offered — then followed imposition of handi — to be seen and known as a designation to ofl&ce, but which could not without a violation of propriety be seen during prayer. It is very desirable that all the churches adopt the prac- tice of ordaining deacons by prayer aod the laying on of hands. It adds to the influence of the deaconship when induction into it is ac- companied by appropriate services. While pastors and deacons are the only permanent Scriptural church officers, it is a prudential arrangement in all churches to hav« a clerk ; and owing to the requirements of th« civil law in some places, it is necessary to have trustees. The business of the clerk of a church is of course to keep a record of the proceedinga of the body. To secure accuracy in the re- cord, at every business meeting the proceed- ings of the previous meeting should be read, corrected, (if correction is necessary,) and ap- proved by the church. Trustees are generally the legal custodians of the church property, and are chosen by the church. They have an 4 CHURCH MANUAL. •fficial existence, because by civil statutb it is required that the legal right to property be Tested in individuals. It follows, therefore, that the manner of appointing trustees depends f)n the nature of the civil statute regulating ihe matter, and may be different in different States. If the statute permits the church to choose aU the trustees, it is bo done. If the dongregatixm is permitted to have an agency in the election, then most probably the church will select so many and the congregation so many. This will depend, as has been said, on the civil statute. Most usually the church se- lects the whole number, and chooses from its own membership which is the better plan. The province of trustees is quite restricted. They have nothing to do with the spiritual af- feiirs of the church. They cannot control the house of worship, saying how it shall be used, or who shall preach in it, and who shall not. The church must do all this. As church mem- bers the trustees may with other members de- cide what shaU be done with church property, whether the house of worship shaU be sold and Another built, etc., etc.; but as trustees they ean do nothing in these matters. When the church so orders^ they may convey or re- CHURCH MANUAL. 39 oeive title to property, sue in the courts, etc., but their business as trustees is exclusively »e- cular. They cannot in the capacity of trustees perform any spiritual function. A practical remembrance of this fact would have saved no< -1 few churches from trouble. It is said that in some churches the trustee* fix the salaries of pastors; and from time tc time increase or diminish them according to their pleasure — that they employ choirs, buy organs, engage sextons, etc., etc. AH this i« utterly indefensible. Trustees have not a par- ticle of right to do these things. The govern- ment of a church is with its members. The churches must say what pastors' salaries shall be, whether music shall be led by choirs, witL the aid of instruments or not, etc., etc. Noth- ing must be done which infringes the funda- mental doctrine of church independence. It is well worthy of the consideration of the churches whether they should have trust-e^ distinct from deacons. Would it not be bette for every church .to merge its trusteeship int< Its deaconship ? We do not hesitate to answ&: this question in the affirmative. Trustees at- tend to iome of the secular interests of the churches, and aU tbeae interests should be IQ C H U Jl C H M A N U \ L . ■nder the management of the deaoonfl. They were appointed originally for this very pur- pose, and a full discharge of the duties of their office would supersede the necessity of trustee*. Should the churches practically adopt thii view, it might be necessary, in some cases, to increase the number of deacons. This could be done. The probability, too, is that the plan here recommended would secure a better deaconship in many churches; for they make it a point to select their best business men for trustees. These are the very men for deacons. But the supreme argument in favor of this ar- rangement is, that it is scriptural while there is no scriptural authority for trustees as dis- tinct officers. C H U li V H M A N U A L . 4J CHAPTER III. DOCTRINES OF A CHTJECH. )HE phrase, doctrines of a churchy k somewhat equivocal in its import. It may mean what a church tea^jhes, or what a church believes the Bible to teach. It is here used in the latter sense. All who believe the Scriptrue* to be divinely inspired consider them the foun- tain of religious truth. The Bible containi the revelation of God to man. It is the su- preme standard of faith and practice. What- ever conforms to this standard is right — what- ever deviates from it is wrong. It is a duty incumbent upon all to "search the Scrip turee" and leam what they teach. This duly can not be faithfully performed unless prejudices and preconceived opinions are laid aside. Ala*, bow few study the Bible in this way. But for htun&n imperfection there would donbtlees, be 42 OHUKCH MANUAL, ■niformity of belief as to what the Scriptures teach. There is not uniformity, but a deplorabU Tariety of religious opinion throughout Chris- tendom. Diflferent sects, professing to take the Word of Grod as their guide, contend a£ earnestly for their distinctive views as if they had different Bibles. Various construction! we placed on the teachings of the Sacred vol- mne, and multitudes of passages are diversely interpreted. Owing to this unfortunate fact, though belief of the Bible is significant as be- tween the religionist and the infidel, it signifies mothing as between those who receive the Scriptures as the word of God. For they differ as to the import of the inspired Oracles ; and the meaning of the Bible is the Bible. Ai there is such a diversity of opinion in the reli- gious world, it is eminently proper for those who appeal to the Scriptures as the fountain ^>f truth to declare what they believe the Scrip- tures to teach. To say that they believe the Scriptures is to say nothing to the purpose. All will say this, and yet all differ as to the teachings of the Bible. There must be some distinctive declaration. What a man believes the Bible to teach is his Creed, either written or unwritten. And though it has aometimee CHURCH MANUAL. 43 been saici that creeds have produced differenoM oi religioufl opinion, it would be nearer to the truth, logically and historically, to say that iifferences of religious opinion have produced creeds. As to declarations of faith, it must ever hi, understood that they are not substitutes for the Scriptures. They are only exponents of what are conceived to be the fundamental doc- trines of the word of God. Among Baptists, •0 their churches are independent, it is optional with each church to have a declaration or not, as it may think best. Each church too may adopt a declaration of its own. Its independ- ence gives it this right, nor can it be aKenated. While Baptists glory in their form of church government — which recognizes every church as a little republic in itself — they are perhaps aa nearly united in their views of the truths of the Bible as most other denominations. The following Declaration of Faith expresses, sub- stantially, what Baptists believe concerning the topics mentioned.^ * Tbii D«oluratioii of Faith was framed many years ag'' ^v^ r. NewtoD Brown, D. D 44 C H U R C H M A N U A L DECLARATION OF FAITH. I. OF THE SORIPTUEES. We believe that tlie Holy Bible wm writteu oj men divinely inspired, and is a perfect treas- ure of heavenly instruction / that it has God for its author, salvation for its end,' and truth with- out any mixture of error for its matter ;• that it reveals the principles by which God will judge OS ;^ and therefore is, and shall remain to the end of the world, the true centre of Christian union/ and the supreme standard by which all human conduct, creeds, and opinions should be tried.* FlacM in the BibU where taught. ^ 2 Tim. iii. 16, 17. All Soripture is giyen by inspiifttion •f Qod and is profitable for docirine, for reproof, for oorr«e- tion, for instruction in righteousness ; that the man of Qtod mAj be perfect, thoroughly furnished unto all oood works. Alio, 8 Pet. i. 21 ; 2 Saml. xxiii. 2; Acts i. 16; ui. 21; John x. 35; Lake xvi. 29-31; Ps. cxix. Ill ; Rom. iii. 1, 2. * 2 Tim. iii. 15, — able to make thee wiM unto salration. AIm 1 Pet. i. 10-12; Acts xi 14; Rom. i. 16; Mark xvi. 16; John ▼. 3^-39. ■ Proverbs xxx. 5, 6. Eyery word of God is pure, — Add thou not unto his words, lest he reprove thee, and thon be found a liar. Also, John xvii. 17; Rev. xxii. 18, 19; Rom. lit 4. * Rom. ii. 12. As many as have sinned in the law, shall b« judged t)j the law. John xii. 47, 48. If any man hear my woras — the word that I have spoken — the K&me shall judce bim in the last day. Also, 1 Cor iy. 3, 4. Luke x. 10-16; xii. 47-48. * Phil. iii. 16. Let us walk in the same rala; Ut u miad the same thing. Abo, Ephes. iy. 3-6; PhU. ii 1, 2; 1 Ow. L 10; 1 Pet iy. 11. C H U R C H M A N I' A L . 45 • 1 John It 1. Belored believe not ©very epirit, but try tk« spirits whether they are of God. Iwiah Tiii. 20. To th» Uir And to the testimony ; if they speak not according to tbria word it is because there is no light in them. 1 These, y. 21 FroT*- all things. 2 Cor. xiii. 5. Prore your own selves. Also, Act* xYii. 11; 1 John ir. 6; Jude iii. 5, Ephes. ti. 17; Pi. cxix. 5^ -W Phil i. 9-11. II. OF THE TRUE GOD. We believe that there is one, and only one liv- ing and true God, an infinite, intelligent Spirit, whose name is Jehovah, the Maker and Supreme Ruler of Heaven and Earth ;^ inexpressibly glo- rious in holiness,' and worthy of all possible honor, confidence and love ;* that in the unity of the God- head there are three persons, the Father, the Son, and the Holy Ghost;* equal in every divine perfection,* and executing distinct but harmo- nious offices in the great work of redemption.' Place* in the Bible where taught. ^ John iv. 24. God is a Spirit. Ps. cxlvii. 5. His under- standing is infinite. Ps. liixiii. 18. Thou whose name alone is JEHOVAH, art the Most High over all the earth. Heb. iii. 4; Rom. i. 20; Jer. x. 10. » Ex. XT. 11. Who is like unto Thee — glorioni ia holinew? '.»a. Ti. 3 ; 1 Pet. i. 15, 16 ; Rev. iy. 6-8. ' Mark xii. 30. Thou shalt love the Lord thy God with all iky heart, and with all thy soul, and with all thy mind, md with all thy strength. Rev. iv. 11. Thou art worUiy, Lord t« reoeivs glory, and honor, and power: for thou hast creatM all things, and for thy pleasure they are and were created. Mat x. 37; Jer, ii. 12, 13. *• Mat. xxviii. 19. Go ye therefore and teach all natioxu baptizing them in the name of the Father, and of the Sou, aad of the Holy Ghost. John xv. 26. When the Comforter is oome, whom I will send you from the Father, even the Spirit •f Tmth, which prooMdetk from the Father, h« thaU t«i^ o^ BM. 1 Cor. xii 4-6. 1 John v. 7. 40 OHUKCH MANUAL. & Joh3 z. 30. I and mj F»tber are one. John t. 17; ttt, *?; xTii. 6, 10; Acta t. 3, 4; 1 Cor. ii. 10, 11 , Phil. iL 5, «. * Kphea ii. 18. For throagh Him [the Son] we both hsre Ml acoeM bj one Spirit nnto the Father. 2 Cor. ziiL 14. The grace o^ncir Lord Jesas Christ, and the love of God, and the ^fommifsioD of the H0I7 Ghost, be with jon all. Rer. l 4, S Comp. ii. 7. III. OF THE FALL OF MAN. We believe that Man was created in holinew, under the law of his Maker ;^ but by voluntary transgression fell from that holy and happy state;' in consequence of which all mankind ar« 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 condemnation to eternal ruin,* without defence or excuse." Flace* in the Bible where taught. ^ Gen. i. 27. God created man in his own image. Gkn. |, SI. And God saw every thing that he had made, and behold, it waa very good. Eccles. vii. 29; Acts xv. 26; Gen. ii. 16. * Gen. iii. 6-24. And when the woman saw that the tree was good for food, aod that it was pleasant to the eres, and a tree to be desired to make one wise ; she took of the frnit thareof, and did eat; and gave also anto her hnsband witi her, and he did eat. Therefore the Lord God drove out the man; and he placed at the east of the garden of Eden, Chem- bims, 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 ■nnera. John iii. 6; Ps. Ii. 5; Rom. v. 15-19; viii. 7. * Isa. liii. 6. We have turned, every one to hia own way. Qen. VI. 12. Rom. iii. 9-18. * Ephea. ii. 1-3. Among whom also we all had oar conTer- aation in times past in the lusts of oar flesh, fnlfllling the 4»- area of the fleah and of the mind ; and were by nainre the thildren of wrath even aa othern. Rom. i. 18. For the wnth OHUKCH MANUAL. 47 al God ifl reTeal«d from heaven against all nngodlineas and mm- righteoaaness of men, who hold the truth in nnhghteoasaeM. Eom. L 32; u 1-16; Gal. iii. 10; Matt. xi. 15. • Ei. XTiii. 19, 20. Yet say ye. Why? doth not the Bon bear the iniqaity of the father ? — the sonl that sinneth it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son ; the riehteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon hun. Rom. i. 20. So that they ar« without excuse. Rom. iii. 19. That every mouth may fa* stopped and all the world may become guilty before God. GaL IV. OF THE WAY OF SALVATION. We believe that the salvation of sinners it wholly of grace ;* through the Mediatorial office! 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 per- sonal 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 in his wonderful person the tenderest lympathies with divine perfections, he is every way qualified to be a suitable, a compassionate, and an all-sufficient Saviour.^ Places in the Bible vehere tav,ght. 1 £ph. ii. 5. By grace ye are saved. Matt, xriii. 11 ; 1 Joha iv. 10; 1 Ck)r. iii. 5-7; Acts. xt. 11. ' John iii. 16. For God so loved the world that he gave kk cml^ begotten Son, that whosoever believeth in him should &•( ^nsh, but have everlasting life. John i. 1-14; Heb. iv. 14; di- 24. » Phil. ii. 6, 7. Who being in the form of Gkid, thought h not robberj to be equal with God ; but made hiaojeli of no reputation, and took upon him the form of a Mrramt, *8 OHUROH MANUAL and wft8 mMl« in th« liktness of men. Heb. ii. •, li; S Cor r. 21. « Iml xlii. 21. Th« Lord is well pleased for hi« ridftteousaes': Mtkt : he will macnifj the law ana make it honornbU. Phil, ii. 8; Gal. ir. 4, 5; Eom. iii. 21. ^ Isa. liii. 4, 5. He was wonnded for oar transgresnons, b« waa bmiaed for oar iniquities; the chastisement of oar peac« was apon him ; and with his sbripes we are healed. Mati xz 38; Bom. iv. 25; iii. 21-26; 1 John if. 10; ii. 3; 1 CJor. it 1-3; Heb. ix. 13-15. * Heb. L 8. Unto the Son he saith, th^ throne, Qod, is foi •rer and ever. Heb. i. 3 ; riii ; 1 ; Col. iii. 1-4. ^ Heb. rii. 25. Wherefore he is able also to sare them to th« Btmost that oome anto Qod bj him, seeing he erer lireth t« make interceseion for them. Col. ii. 9. For in him dwelleth all the fallneee of the Qodhead bodUy. Heb. ii. 18. In that ke himself kath suffered, being tempted, he is able to gncooi them that are tempted. Heb. vii. 26; Pa Ixixix. 19; Ps. xIt V. OF JUSTIFICATION. We believe that the great Gospel blessing which Christ* secures to sucn as believe in him ii Justification ;' that Justification includes the par- don of sin,* and the promise of eternal life on principles of righteousness ;* that it is bestowed, not in consideration of any works of righteous- ness which we have done, but solely through faith in the Redeemer's blood;' by virtue of which faith his perfect righteousness is freely im- puted to us of God ;• that it brings us into a stat« of most blessed peace and favor with Qod, and •ecnree every other blessing needful for time and •temity.' . Flaeea in the BibU u)her* taught. ^ John i 16. Of hii fallness hare all we reeeired. Eph. iiL • ' A«li xiiL 89. Bj him all that beliere ar« j«f4ifi«4 frMt •! things. Im. iii. 11, 12; Rom. yiii. 1. UBCHMANUAL. #• \ • &om. T. 9. B«iiig jnstified by his blood, we shall be «i»t«»o from wrath through him. Z«ch. ziii. 1 , Matt. ix. 6; Act* z. 43 • Bom. T. 17. Thev which receiye the abundance of era*;*- and of the gift of righteoasness shall reign in life by one, JesQf ChriBi. Titug iii. 5, 6; 1 Pet. iii. 7; 1 John ii. 25; Rom v. 21. ' Bom. IT. 4, 5. Now to him that worketh is the reward nol reckoned of grace, but of debt. But to him that worketh not, but belioveth on him that jostifieth the ungodly, hiB faith ie ronntMi for nghteouanesa. Bom. ▼. 21; vi. 23; Fhil. iiL 7-9 • Bom. V. 19 By the obedience of one shall many b« made righteous. Bom. iii. 24-28; It. 23-25; 1 John ii. 12. ^ Bom. ▼. 1, 2. Being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we havp aocesi by faith into this grace wherein we stand and rejoice ib hope of the glory of God. Bom. t. 3. We glory in tribula tioni also. Bom. y. 11. We also joy in God. 1 Cor i 30. SI Matt. Ti. 33 ; 1 Tim. ir. 8. TI. OF THE FEEENES8 OF SALVATION. We belieye that the blessings of salvation are made free to all by the Gospel;^ that it is the immediate duty of all to accept them by a cor- dial penitent and obedient faith;' and that no- thing prevents the salvation of the greats, sin- Qer on earth, but his own inherent depravity and voluntary rejection of the Gospel;' which rejec tion involves nim in an aggravated condemna- uon.* Placi* m the Bible vihere taught. ' Isa. W 1 Ho every one that thirsteth, come ye to the (raten. Bev. xiii. 17. Whosoever will, let him take the vaier of life freely. Luke xiv. 17. ' Bern. zvL 26. The Gospel — according to the commandment •€ the everlasting Gk>d, made known to all nations for the obA 4mbo« of faith. Mark i. 15 Bom. i. 15-17. ' Joka V. 40. Ye will not come to me, that ye might hav« Life. Matt zziii. 37; Bom. ix. 32; Prov i. 24; Aeti zui 4A 5 60 CHURCH MANUAL. * John iii. 19. And this it the condemnation, that li^t is Qome mW th« world, and men loved darkness rather than ligki becaase their deeds were eyil. Matt. xi. 20, Lake xix. 27; S Tbeas. i. R VII. OF GRACE IN REGENERATIOli. We believe that in order to be saved, sinnf ■■ must be regenerated, or born again ;^ that regeL eration consiflts in giving 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 tc secure our voluntary obedience to the Grospel;* and that its proper evidence appears in the noly fruits of repentance, and faith, and newness of Places in the Bible where taught. 1 John iii. 3. Verily, verily, I say unto tliee, except a man b« born again, he cannot see the kingdom of God. John iii. 6, 7. 1 Cor. 1. 14 ; Rev. viii. 7-9 ; xii. 27. * 2 Cor. V. 17. If any man be in Christ, he is » new creature Eb. XXI vi. 26; Deut. xix. 6; Rom. ii. 28, 29; y. 5; 1 John iv 7 • John iii. 8. The wind bloweth where it listeth, and thi a hearest the sound thereof, but canst not tell whence in com*-', and whither iteoeth; so is every one that is born of the Spir' John i. 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of (Jod. James i. 16-18 Of his own will begat he us with the word of truth. 1 Cor. i 10; Phil. ii. 13. * 1 Pet. i. 22-25. Ye have purified your souls by obeying the truth through the Spirit. 1 John t. 1. Whoeoever b»- tieveCi that Jetus is the Christ is born of God. Eph. iv. 20-24; Col. ill. 9-11. • Eph. V. 9. The fruit of the Spirit is in ail Roodneaa, and nghteousness and truth. Rom. viii. 9 ; Gftl. v. 16-23 ; Epk. iii lf-21. Matt. iii. 8-10; vii. 20; 1 John v. 4. 18. C H U R C H M A N U A L . 51 VIII. OF REPENTANCE AND FAITE. We believe that Repentance and Faith are sacred du-ties, and also inseparable graces, wrought in our souls by the regenerating Spini of God/ whereby being deeply convinced of out ^uilt, danger ana helplessness, and of the way of salvation oy Christ,' we turn to God with un- feigned contrition, confession, and supplication for mercy;* at the same time heartily receiving the Lord Jesus Christ as our Prophet, Priest and King, and relying on him alone as the only and all-sufficient Saviour.* Places in the Bible where taught. 1 Mark i. 15 Repent ye, and believe the Gospel. Act« xi. 18. Then hath God also to the Gentiles granted repentance unto life Ephes. ii. 8. By grace ye are saved, throneh faith; and that not of yourselves; it is tne gift of God. 1 John t. i Whosoever believeth that Jesus in the Christ, is born of God. > John ivi. 8. He will reprove the world of sin, and of right •ionsness, and of judgment. Acta ii. 37, 38. They were pricked in their heart, and said — Men and brethren, what shall we do? Then Teter said unto them, Repent, and be baptized every oof of yon in the name of Jesus Christ for the remission of yon. ans. Acts ivi. 30. 31. » Luke iviii. 13. And the publican — smote UDon hu brea«i »ying. God be merciful to me a sinner. Lojce iv. 18-21 Tames iv 7-10; 2 Cor. vii. 11; Rom. x. 12, 13; Pi. Ii. * Rom. X. 9-11. If thoa shalt confess with thy moath ih« Lord Jesus, and shalt believe in thy heart that God hath raJM^ him from the dead, thou shalt be s&ved. Acta iii. 22, 23. He^ V. 14, Pi. ii. 6, Heb. i. 8; viii. 25; 2 Tim. i. 12. IX. OF (JOD 8 PUSPOBE OP GRACE. We believe that Election is the etern&l pur- 52 CHURCH MANU*.^. pofe of God, according to which ht graciously regenerates, sanctifies, and saves sinners;* that being perfectly consistent with the free agency of man, it comprehends all the means in connec- tion with the end ;' that it is a most glorious dis- play of God's sovereign goodness, being infinitely free, wise, holy and unchangeaole ;' that it utterly excludes boasting, and promotes humility, love prayer, praise, trust in God, and active imitation of his free mercy :* that it encourages the use of means in the highest degree ;• that it may be as- certained by its effects in all who truly believ« the Gospel ;" that it is the foundation of Christian Msurance ;' and that to ascertain it with regard to ourselves demands and deserves the utmost diligence." Flaee* in the £ibU uhere tatight. i 2 Tim i. 8. 9. B« not tlkon therefor* ashamed of the teiti- aoDj of our Lord, nor of me his prisoner; bat be thon par- taker of the afflictions of the Gbspel, according to the i>ower of God; who hath sayed ns and called as with an holj calling, not according to oar works, bat according to his own parpose and grace, which was given as in Christ Jesns before the world be- ?an Eph i. 5-14; 1 Pet. i. 1, 2; Rom. xi. 5, 6; John xt. 16; 1 John iT. 19 ; Hos. xii. 9. ' 2 7hess. ii. 13, 14. Bat we are boand to give tixanke al ways to God for yon, brethren beloved of the Lord, becaase God hath from the beginning chosen yon to salvation, throagh saKctification of the Spirit, and belief of the trath ; whereanto he called yoa by oar Gospel, to the obtaining of the elory of •ar Lord Jesas Christ. Acts xiii. 48; John z. 16; Matt, xx 16; Acts XV. 14. * Ex. xxxiii. 18, 19. And Moses said, I beseech thee, show ■e thy glory. And He said, I will cause all my goodness te MM Mfore thee, and I will proclaim the name of the Lord be- lore thee, and will be graoioas to whom I will be graoioas, and will show merov on whom I will show meroy. Matt. xx. l-S [s it not lawful for me to do what I will with my own 7 Is thiM aye evil becar.se I am good? Ephes. I U; Rom. ix. 23 34 CHUECHMA.NUAL. 5:' Jer. xxxi. 3; Eom. xi. 28, 29; James i. 17, 18. 2 Tiai l •• KoBL xi. 32-56 • 1 Cor. It. 7. For who maketh thee to differ frt>m aaether? and what haet thon that thou didst not receire 7 Now if tkon (iidst receiye it, whj dost thoa glorj as if thoa had«t not r» wired it ? 1 Cor. L 26-31 ; Rom. iii. 27 ; ii. 16 , Col. iii. 12 , 1 Cor. iu 5-7; it. 10, 1 Pet. t. 10; Acts i. 24 ; 1 Thess. ii. 13, 1 Pet. ii. 9 ; Loke xriii. 7 ; John it. 16 ; Ephes. i. 16 ; 1 Theas ii 12 ' 2 Tim. ii. 10. Therefore I endure all things tor the ele«u' lake, that they also maj obtain the salvation which is in Christ Jesus with eternal glory. 1 Cor. ii. 22. I am made all xhin.^ to all men, that I might by all means save some. Eom. Tiu. 28-30; John yi. 37-40; 2 Pet. i. 10. • 1 Thess. i. 4-10. Knowing, brethren beloved, your ele« tion of God ; for our Gospel came unto you, not in word oaly, but in power, and in the Holy Ghost, and in much assuranea, •t«. T Bom. viii. 28-30. Moreover, whom he did predestinate, them he also called, and whom he called them he also josti£ed, and whom he justified them he also glorified. What shall we then say to these things ; If God be for us, who can be against as? Is*, ilii. 16; Rom. li. 29. • 2 Pet. i. 10, 11. Wherefore the rather, brethren, give dlli- eenee to make your calling and election sure ; for if ye do these &ings, ye shall never fall ; for so an entrance shall be minis- tered unto yon abundantly into the everlasting kingdom of tur Lord and Saviour Jesus Christ. Phil. iii. 12; Heo. ti. 11 X. OF 8ANCTIFICATI0N. We believe that Sanctification is the proeec* by which, according to the will of God, we art made partakers of nis holiness ;^ that it is a pro- gressive work ;' that it is begun in regeneration ; and that it is carried on in the hearts of believen by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means — especially, the word of Qod, self-examination, self-denial, watchfrdnase and prayer.* 04 C H U R C H M A N U A L . Flae«4 in the Bible where taught. ^ ThMi. iT. 3. For this is the will of Ood, even joar uuieti& MtioD. 1 Then. t. 23. And the rerr God of p«M« MnoMfj fou wholly. 2 Cor. rii. 1 ; liii. 9 ; Ep&es. i 4. ' ProT. ir. 18. The t>»th of the just is as the shinint light which shineth more ana more unto the perfect day 2 Cor. ii; 18; Heb. Ti. 1 ; 2 Pet. i. 5-8; Phil. iii. 12-16 • John ii. 29. If ye know that he [God] is righteous, ye know that •'^«iT one that doeth righteousnesa is born of him. Rom. riii. 5. Thej that are after the flesh, do mind the things of the iesh ; bat they that are after the Spirit the things of the Spirit John iii. 6 ; Phil. i. 9-11 ; Ephes i. 13, 14. * Phil. ii. 12, 13. Work oat yoar own salvation with feai and trembline, ftr it is Gh>d which worketh in you both to will and to do, of li« cood pleasare. Ephes. ir. 11, 12 ; 1 Pet. ii. 2 2 Pet. iii. 18; 2 Cor. xiii. 5; Lake li. 35; ii. 23; Matt. ix>i 41 ; EphM. Ti. 18 ; ir. 30. XI. OF THE PERSEVERANCE OF SAINTS. We believe that such only are real believei tj» endure unto the end-/ that their persevering At- tachment to Christ is the grand mark which di»- tinguishes them from superficial professors ;" thai a special providence watches over their welfare ,-3 and they are kept by the power of God throng' faith unto salvation.* Flaeet m the BihU uhtre taiight. * John Tiii, 31. Then said Jesus — If ye eontinne in m? word, then are ye my disciples indeed. 1 John ii. 27, 28 ; in. • ; T. 18. * 1 Joht ii. 19. They went out from us, bat they ww not of at ; for if they had been of us, they woald no aonbt hay* •ontinued with us; but they went out that it might be made BAnifest that they were not all of us. John xiii. 18 ; Kati xiii 80, 21 ; JohQ vi 66-69 ; Job ivii. 9 SRom. Tiii. 28 And we know that all things work together CHURCH MANUAL. 55 for good nnto them that lore Qod, to them who are ih« called aoeordiing to his parpoM. Matt. ri. 30-33; Jer. zzxii. 40; Pa. cxxi. 3; xci. 11, 12. * Phil. i. 6. He who hath begun a good work in jon, wiU perform it until the day of Jesus Christ. Phil. ii. 12, 13 ; Jod* 24. 25 ; Heb i. 14 ; 2 Kings yi. 16; H*b xiii. 5 ; 1 John !▼. 4. yri. OF THE HARMONY OF THE LAW AND TH GOSPEL. We believe that the Law of God is the eternal and unchangeable rule of his moral government ;' that it ia holy, just, and good ;* and that the ina- bility which the Scriptures ascribe to fallen men to fulfill its precepts, arises entirely from theii love of sin :* to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holy Law, is one great en,a of the Gospel, and of the Means of Grace' connected with the establishment of the visible church.* Placet in the Bible tehere tatight. ^ Rom iii. 31. Do we make Toid the law through faith 7 God forbid. Yea, we establish the law. Matt. t. 17 ; Luke xvi. 17 , Rom. iii. 20 ; ir. 15. ' Rom. rii. 12. The law is holj, and the oommandment holy, and just, and good. Rom. rii. 7, 14, 22 ; Gal. iii. 21 ; Pa. . !xix. ' Rom. Tiii. 7, 8. The carnal mind is enmity against Qod • 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 xxiT. 19 ; Jer. xiii. 23 ; John yi. 44 ; y. 44. * Rom. yiii. 2, 4. For the law of the Spirit of Life in Christ Jesus hath made me free from the law of sin and death. For what the law eould not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinfulflesh and for sin, condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit. Rom. x. 4 ; 1 Tim. i. 5 ; Heb. viii 10 Jnde 20, 21 Heb xii 14 ; Matt lyi. 17. 18; 1 Cor. xiL 28 CHURCH MANUAL ZIII. OF ▲ GOSPEL CHUROH. We believe that a visible church of Christ is a congregation of baptized believers/ associated by covenant in the faith and fellowship of the Gos- pel ;' observing the ordinances of Ohnst ;* governed oy his laws ;* and exercising the gifts, rights, and privileges invested in them by his word;' that its oaly scriptural officers are Bishops or Pastors and Deacons,* whose qualifications, claims and dutiei are defined in the Epistles to Timothy and Titus. Place* in the Bible where iav4 For mlers are not a terror to good works, but to the %ril Deut. ivi. 18 ; 2 Sam. xiiii. 3 ; Ex. xviii. 23 ; Jer. xxx. 21. * Matt. xxii. 21. Render therefore unto Caesar the thinci that are Caesar's, and anto God the things that are Qod^ Titus lii. 1 ; 1 Pet. ii. 13 ; 1 Tim. ii. 1-8. » Acts V. 29. We ought to obey God rather than man. Matt. x. 28. Fear not them which kill the bodj, but are not ftble to kill the soul. Dan. iii. 15-18; vi. 7-10; Acta i? lS-20. * Matt, xxiii. 10. Te have one Master, eren Christ. Rom ciT. 4. Who art thon that jud^est another maa's servants R.«»v. xii. 16. And he hath on his vesture and on his thigh ki s*me written, KING OF KINGS, AND LORD OF LOKDU '. Ixiii. 11 ; Pi. u; Rom. liv. 9-13. XVII. OF THE RIGHTEOUS AND THE WICKEI*. We believe that there is a radical and esaeQ^ tiai difference between the righteous and the wicked;* that such only as through faith are jus- tified in the name of the Lord Jesus, and sancti- fied by the Spirit of our God, are truly righteoua in hifl esteem ;' while all such as continue in im- penitence and unbelief are in his sight wicked, 60 CHURCH MAMUAl.. and under the curse ;' and this diBtmctioD holdi among men both n and after death/ Piaca in th4 BxbU toktr* taughL > Mai. iii. 18. Ye shall diBoern between the nghUoai and the wicked : between him that serveth Qod and him that aerr- •tb him not. ProT. xii. 26; Isa. ▼. 20; Qen. iviii 23 . Jer. i' 79; Acta x. 34, 35; Rom. Ti. 16. ' Rom. i. 17. The just shall lire by faith Rom. tu. 6. We are delirered from the law, that being dead wherein we wem held, that we should serre in newness of spirit, and not in th< oldnens of the letter. 1 John ii. 29. If ye know that he is righteous, je know that every one that doeth righteousness is born of him. 1 John iii. 7 ; Rom. ti. 18, 22 ; f Cor. li. 32 ; ProT. XI. 31 ; 1 Pet. ir. 17, 18. s 1 John T. 19. And we know that we are of God, and the whole world lieth in wickedness. Gal. iii. 10. As many ai are of the works of the law, are under the curse. John iii. 36, Isa. Wii. 21 ; Ps. I. 4 ; Isa. It. 6, 7. * Prov. xiT. 32. The wicked is driven awar in his wicked- aese, but the righteous hath hope in his deatu. See, also, the example of the rich man and Lazarus. Luke xvi, 25. Thou in thy lifetime receivedst thy good things, and likewiee Laaaras eTil things : but now he is comforted, and thou art tormented. John viii. 21-24 ; ProT. x 24 ; Luke xii. 4, 6 ; ix. 23-26 ; John 111. 25, 26; Eccl. iii. 17; Matt. 13, 14. XVIII. OF THE WORLD TO OOltKr— We believe that the end of thifl world le a^ preaching;^ that at the Last Dav, ChriBt will det- cend from heaven,' and raise tne dead from the grave to final retribution ;' that a solemn separa- tion will then take place ;* that the wicked will be adjudged to endless punishment, and the right- eouB to endless joy;' and that this judgmant will fix forever the £nal state of men in heaven or hell, on principles cf righteouanees.' CHURCH MANUAL. 6J JPlaees in t?u BibU toher* taiLght. ' 1 P«t IT. 7. But the end of *11 things is at hand ; b^ yt sJiereforo sober, and watch unto prayer 1 Ccr. tu. 2^31 Heb i. 10-12 i Matt. ixir. 35; 1 John ii. 17 ; Matt. ix>iii. 20 rni. 39,40; 2 Pet. iii. 8-13. * Acts I 11. This same Jesui which is taken up from voo i )to heaTen, shAll so come in like manner as ye hare seen Iiim go into hearen. EeT. i. 7 ; Heb. ix. 28; Acts iii. 21 ; 1 Thess IT 13-18; T. 1-11 * Acts zxiT. 15. There shall be a resnirection of the dead both of the just and unjust. 1 Cor. xt. 12-59; Luke xIt. 14 Danl. xii. 2 , John t. 28, 29 ; ri. 40 ; xi. 25, 26 ; 2 Tim. i. 10 ' Acts X. 42. ^ Matt. xiii. 49. The angels shall come forth and sever the: wicked from among the just. Matt, xiii 37-43 ; xxiv. 30, 31 XIT. 31-33. > Matt. XXV. 35-41. And these shall eo away into everlast- ing punishment, but the hehteous into lue eternal. Bev. xxii. 11. He that is uniust, let nim be uniust still ; and he which is <hT,let him be filthy still; and he that is righteous let him be righteous still ; and he that is holy let him be holy stilL 1 Cor. vi. 9, 10; Mark ix. 43-48; 2 Pet. ii. 9; Jude 7, Phil. iii. 19; Rom. vi 22 ; 2 Cor. v. 10, 11 ; John iv. 36 ; 2 Cor. iv. 18. * Rom. iii. 5, 6, Is God unrighteous, who taketh vengeance ! (I speak as a man.) Qod forbid ; for how then shall Qod judge the world 7 2 Thess. i. 6-12. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you, \rA to you who are troubled, rest with ua — when he ehall com (f be glorified in his saints and to be admired in all them tha uelieve. Heb. vi 1, 2; 1 Cor. iv. 5 ; Acts xvii. 81 , Kom. ii. 2- 16 ; B«T. zz. 11, 12 ; 1 John ii. 26 ; iv. 17. Seeing then that all these things sfall se d;s SOLVED. WHAT MANNER OF PERSONS OUGHT TE TO BE IN A.LL HOLT CONVERSATION AND GODLINESS, LOOKING FOR AND HASTING UNTO THE COMING OF TttS BAIT 09 ftoo ? 2 Pet. iii. 11, 12. AS OHtlROH MAHUAL. CHURCH COVENANT. Haying been led, aa we believe, by the Spint of God, to receive the Lord JesHS Christ aa oui Saviour, and on the profession of our faith, hav- ing been baptized in the name of the Father, and of the Son, and of the Holy Ghost, we do now in the presence of God, angels, and this assembly, most solemnly and joyfully enter into covenant with one another, as one body in Christ. We engage therefore, by the aid of the Holy Spirit, to walk together in Christian love ; to strive for the ^vancement of this Church, in knowledge, holiness and comfort ; to promote itfl prosperity and spirituality ; to sustain its wor- ship, ordinances, discipline and doctrines ; to con- tribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the Gospel through all nations. We also engage to maintain family and seci^t ievotion; to religiously educate our children; U. seek the salvation of our kindred and acquaint- ances; to walk circumspectly in the world; to be just in our dealings, faithful in our engage- ments, and exemplary in our deportment; to avoid all tattling, backbiting, and excessive an- ger ; to abstain from the sale and use of intoxi- cating drinks as a beverage, and to be zealous in our efforts to advance the kingdom of our Saviour. We further engage to watch over one anothet in brotherlv love • to remember each other \p CHUKCH MANUAL. 63 prayer; to aid each other in eicknesa and difi- tre**; to cultivate Christian sympathy in feeling and courtesy in speech ; to be slow to take offence, but always ready for reconciliation, and mindful of the rules of our Saviour to secure it without delay. We moreover engage that when we remove from this place, we will as soon as possible unite with some other church, where we can carry out the spirit of this covenant and the principles of Qod's word. PRAYER. Now the God of Peace, who brought again from the dead our Lord Jesus, that Great Shep- herd of the sheep, through the blood of the ever- lasting Covenant, make you perfect in every good work, to do his will ; working in you that which IS well-pleasing in his sight, through Jesus Christ ; to whom be glory forever and ever. Amen. 64 C H U R C H M A N i; A L , CHAPTER lY. ORDINANCES OF A CHJTBCR. jSJ^\HIS title is^not used to convey the idea ^^ that a church has the right to insti- tute ordinances. No such right exists The Lord Jesus is head of the church — Lawgiver of the Gkwpel disjun na- tion. He is the only Institutor of or- dinances. Apostles hsui no discretion in the matter. They could only teach the baptized disciples "to observe all things" commanded by Christ. His will was to them, as to his follow- ers now, the supreme law. It was optional with him to institute many ordinances or few. It was his pleasure to appoint only two, name- ly, Baptism and the Lord's Supper. These appointments of Christ are church ordinance* in the sense that they pertain to his churches — not to the world; and are committed to the care of his chu^chefl, whom he holds responsi- CHURCH MANUAL. 55 ble for their preservation in tneir original pu- rity and integrity. There are some BaptiatB who hesitate to call baptism a church ordi- nance. They prefer to call it a *' gospel ordi- nance," or a "ministerial ordinance." It is a i^ospel ordinance, and in one sense it is a min- ;8terial ordinance. That is to say, it is ad- ministered by ministers of the gospel. But ministers derive their authority to preach and administer the ordinances froin Christ, through his churches. Who recognizes the right of any man to preach or baptize, if unsustained by church authority? In this view of the matter baptism is evidently a church ordinance, and our Fathers in their Confession of 1689, refer to baptism and the Lord's Supper as Christ's ordinances " to be continued in his church to the end of the world." I. OF BAPTISM. In answer to the oft-repeated question, What is Baptism ? it may be said, Baptism ia the immersion in water, by a proper adminis- trator, of a believer in Christ, in the name oi the Father, and of the Son, and of the Holy Spirit. Immersion is so eicluaively the bap- tismal act, that without it there is no bapti«m; 66 CHURCH MANUAL. a believer in Christ is bo eiclusively the sub- ject of baptism, that without such a subject there is no baptism. In these two statemente all Baptiste will agree. As to a proper a^min- strator there may be some difference of opin- ion. By a proper admistrator, in the foregoing definition, is meant a person who has received from a church authority to baptize. While the validity of an ordinance is not affected by every irregularity in its administration, it does seem incredible that baptism should be valid in the absence of the church authority referred to. What other authority is there? Will any one Bay, the authority of Christ? The supreme authority is undoubtedly his; but does he con- fer on men the right to baptize, through hu churches, or, indepmdenUy of hU churches? One of these views must be taken, and he who takes the latter will have to set aside the onV - of the gospel. But it does not comport with th plan of this little work to elaborate this point. 1. Act of Baptism.— That immersion alone is the baptismal act may be shown by the fol- lowing considerations : 1. Greek Leodcons give immerse, dip, or plunge, as the primary and ordinary meaning qf baptizo. CHURCH MANUAL. 67 Here it is proper to state that baptixo and baptisma are, in the Common Version of tb« Scriptures, Anglicized, but not tranalated By this it is only meant that their termina- tion is made to correspond with the termina- tion of English words. In baptizo the final letter is changed into «, and in baptisma the last letter is dropped altogether. To make thj« matter of Anglicism plain, it is only necessary to Bay, that if rarUixo had been subjected to the same treatment by King James' translator! which baptizo received at their hands, we would have rantize in the New Testament, wherever we now have sprinkle. King James virtually forbade the translation of baptize and baptism. This has been sometimes denied, but it is susceptible of conclusive proof. The King's third instruction to his translaton reads thus : " The old ecclesiastical words to be kept, as the word church not to be translated 'xmgregation." It is absurd to say that this rule had exclusive reference to the term "church;" for this term is manifestly given um a specimen of "old ecclesiastical words." And why should plurality of idea be conveyed by the phrase "ecclesiastical words/' if the nil« had respect to o^Ay one word f The qneetioc 68 CHURCH MANUAL. then ia: Are baptism and baptize "old eooio- aiaatical words ? They were words when the Bible was translated, or they would not be found in it. They had been used by church h storians, and by writers on ecclesiastical law, tad were therefore ecclesiastical. They had been in use a long time, and were consequently old. They were "old ecclesiastical words." Such words the King commanded "to be kept" — "not translated." It is worthy of re- mark, too, that the Bishop of London, at the King's instance, wrote to the translators, re- minding them that his majesty "wished his third and fourth rule to be specially ob- served."* This circumstance must have called special attention to the rule under considera- tion. In view of these facts it may surely be said, that the translators knew what were " old ecclesiastical words." Let their testimony tben be adduced. In their "Preface to the Reader," they say they had 'on the one side, avoided the scrupulosity of the Puritans, who loft the old ecclesiastical words, and betook them to other, as when they put washing for baptism, and congregation for church ; and on the other hand had shunned the obscurity * Lcwib' History of TraniUtions, p. 519. CHURCH MANUAL. 09 of the PapifltB." Is not this enough? Her* there is not only an admission that baptism was an old ecclesiastical word, but this admi*- aion is made by the translators themselvee — made most cheerfully — for it was made in con- demnation of the Puritans, and in commenda tion of themselves. The King's fourth rule was this: "When any word hath divers significations, that to be kept which hath been most commonly used by the most eminent Fathers, being agreeable to the propriety of the place arid the analogy of faith." Baptizo is not a word of divers signifi- cations; but if it was, the King's translators, if they had rendered it at all, would have been compelled by the fourth rule to render it im- merse; for every man of ordinary intelligence knows it was "most commonly used" in this sense "by the most eminent lathers." But it will be perceived that the King's third rule renders inoperative the furial is a palpable separation of the dead from the living, so baptism is a symbolic separation of those dead to sin from those living in sin. And as a resurrection from the dead indicates an entrance into a new sphere of existence, so baptism in its similitude to a resurrection, de- notes an entrance upon a new life. Hence Dr. Chalmers in the lecture already referred to says, that we " are conceived in the act of des- cending under the water of baptism, to have resigned an old life, and in the act of ascend- ing, to emerge into a second or new life." Baptism is likwise a symbol of purification. We read of the "washing of regeneration, :nid of having '*our bodies washed with pure water." These forms of expression were most probably used to indicate the defiling nature of sin, from which we are really cleansed in th« blood of Christ. Then baptism is the outward lymbol of the inward washing. If any one should say the passages referred to will not bear this interpretation, be it so; but there ie 7ft CHURCH MAUUAL. one passage that will bear it. " Arise and be baptized, and wash away thy sins, calling upon the name of the Lord," said Ananiaa to Sard of Tarsus. "Wash away thy sins:" How? Literally ? No, but symbo^cally. The blood df Jeaue really washes away sins. Hence the language — "an<3 washed us from our sins in his own blood." But the sins which the blood of Jesus has really washed away, are sym- bolically and formally washed away in bap- tism. Once more : Baptism anticipates the believ- er's resurrection from the dead. This we learn from 1 Cor. xv. 29: "Else what shall they do, who are baptized for the desid, if the dead rise not at all? Why are they then baptized for *he dead?" These questions are proposed in the midst of an argument on the resurrec- tion of the dead. Some of the Corinthinians, it seems, denied the doctrine of the resurrec- tion, and yet it does not appear that they questioned the propriety of an observance of the ordinance of baptism. Paul virtually tells them, that baptism has an anticipative refer- ence to the resurrection of the saints. It has tkifl reference, because it has a commemorative reforence to the resurrection of Christ. It an- CHUKCH MANUAL. 79 cicipatee because it commemorates. The roa- eon is obvious. The resurrection of the Lord Jeeufl procures the resurrection of his followers •Jid is an infallible pledge of it. The two resurrections are inseparable. Baptism, there- fore, while it commemorates the resurrection of Christ, anticipates, of necessity, the resur- rection of his followers. Now, if these views of the design and sym- bolic import of baptism are correct, it followi inevitably that the immersion, in water, of a believer in Christ, is essential to baptism — bo essential that there can be no baptism without it. If baptism represents the burial and resur- rection of Christ, it must be immersion. If it aets forth in emblem the beHever's death to sin md resurrection to a new life, it must be im- mersion. If it in symbol washes away the sins which Christ haa really washed away in his blood, still it must be immersion. And if it anticipates the resurrection, nothing but im- mersion justifies the anticipation. We are '^buried by baftism" — that is, by means of baptism. Whsu the baptismal process takee place there is certainly a "burial." The two are insoparable; and therefore, where there is no hra-'p) there is no baptism. CHURCH MANUAL. It had been our purpose to preeeni a fifth oonBideration in favor of immersion, suggested by the places selected for the administration of baptism, , and the circumstances attending its administration, as referred to in the New Test- ament; but the limits prescribed to this vol- ume positively forbid. 2. Subjects of Baptism. — While the im- port of the word baptize indicates what is the baptismal act, it does not determine who are to be baptized. We must, therefore, look else- where than to the meaning of the word to as- certain who are scriptural subjects of baptism. And where shall we look? To the commission given by Christ to his apostles; for this com- mission is the supreme authority for the ad- ministration of baptism. Apart from it there is no authority to baptize. The circumstancea connected with the giving of this corhmiasioii were replete with interest. The Saviour had finished the work which he came down from heaven to accomplish. He had offered him- self a sacrifice for sin. He had exhausted the cup of atoning sorrow. He had lain in the dark mansions of the grave. He had risen in iriumph from the dead, and was about to a«- oend to the right hand of the Majesty on high. OHUROH MANUAL. 81 Tnveeted with perfect mediatorial authority, h* said to his apostles : "All power is given to me in heaven and in darth. Go ye therefore and teach all nations, .baptizing them in the name of the Father, and I f the Son, and of the Holy Ghost ; teaching ihem to observe all things whatsoever I have commanded you." Matt, xxviii. 18-20. *' Go ye into all the world and preach the gospel to every creature. He that believeth and is bap- tized shall be saved; but he that believeth not ihall be damned." Mark xvi. 15, 16. "Thu^ it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day ; and that repentance and remission of sins should be preached in his name among all na- tions, beginning at Jerusalem." Luke ixiv. 46, 47. Surely the language of this commission is plain. Matthew informs us that teaching, or making disciples (for the verb matheteijio which he use« means make disciples) is to precede baptism ; Mark establishes the priority of faith to baptism; and Luke connects repentance and remission of sins with the execution of the oommiflsion. No man can, in obedience to thi« oommifision baptize an unbeliever, or an nnocm- iJ2 CHURCH MANUAL, sciouB infant. The unbeliever ia not a penitent disciple, and it is obviously impossible for the infant to repent and believe the gospel. It may be laid down as a principle of commori sense, which commends itself to every candi«i mind, that a commission to do a thing autlior- izs8 only the doing of the thing spedfied. The doing of all other things is virtually forbidden. There is a maxim of law, that the expression oj one thing is the exclimon of another * It must necessarily be so; for otherwise there could be no definiteness in contracts, and no precision in legislative enactments or judicial decrees. This maxim may be illustrated in a thousand ways. Numerous scriptural illustrations are at hand. For example : Grod commanded Noah to make an ark of gopher-wood. He assigns no reason why gopher- wood should be used. The command, however, is positive, and it for- bids the use of every other kind of wood. Abraham was commanded to offer his son laaac for a burnt offering. He was virtually forbid- den to offer any other member of his family. Aye more, he could not offer an animal tiU the order was revoked by Him who gave it, and i «eoond order was given, requiring the sacrifice * Fxpresgio uni%ta ut eixduaio alterimik. CHURCH MA.HUA.L. S'i ot a raL> in the place of Isaac. The mfltitutioo of the pasdover furnishes an illufltration, or rather a combination of illufltrations : A lamb was to be killed — not a heifer; it was to be of the first year — not of the second or third ; a male — not a female; without a blemish — not with a blemish; on the fourteenth day of the month — not on some other day; the blood wafc to be applied to the door-posts and lintels — aot elsewhere. The Constitution of the United States sup- plies many illustrations, only two of which will be mentioned. It provides that "the President shall have power, by and with the advice and consent of the Senate, to make treaties, pro- vided two- thirds of the Senators present con- cur." Does any sane man believe the Supremt Court and the House of Representatives cai» jiake treaties? Or that the President without the Senate, or the Senate without the Presi dent, can make treaties? The Constitution in giving the treaty-making power to the Presi- dent and Senate virtually forbids all others to make treaties. Again, the Constitution says, "The Presi- dent, Vice President, and all civil officers of th« United States, shall be removed from office an 84 CHURCH MANUAL. impeachment for and conviction of treaflOL bribery, or other high crimes and misde- meanors." Here one method of removal from office is prescribed, and all other methods ar« prohibited. Every man understands this. In application of the principle laid down and of the law maxim illustrated, it may be affirm- ed, that the commission of Christ, in enjoining the baptism of disciples, believers, prohibits, in eflfect, the baptism of all others. It will not do to say, we are not forbidden, in so many words, to baptize infants. The same may be said of unbelievers ; aye, of horses, cattle, and belk. It will be said by those who oppose the views of Baptists — for it has been said a thousand times — that if infants are not to be baptized because they cannot believe, they will not be saved because they cannot believe. If the aalvation of infants depends on their faith, they cannot be saved. They are incapable of feith. They are doubtless saved through the mediation of Christ, but it is not by faitL Our opponents fail egregiously to accomplish their object in urging this objection to our views. They must intend to make us admit the propriety of infant baptism, or force ub to C H U R C H M A N L A L . ^5 A denial of infant salvation. But we make neither the admission nor the denial. As soon »A we say that infanta are saved, not by faith, but without faith, their objection is demolished. In considering the commission of Christ it is well to observe how it was understood and car- ried into effect in apostolic times. The first practical interpretation of it was given on the day of Pentecost. The gospel was preached, the people were pierced to the heart, and cried out, "Men and brethren, what shall we do?" Peter replied, "Eepent, and be baptized every one of you." No man will say that the com- mand "Repent,"' is applicable to infante, and it is certain the same persons were called on to repent and be baptized. The result of Peter's sermon is seen in the following words: "Then they that gladly received his word were bap- tized : and the same day there were added to tiiem about three thousand souls." The bap- tism was limited to those who gladly received Peter's words; and as infants were not of that number, to infer that they were baptized is ut- terly gratuitous. The Pentecostal administra- tion of baptism shows that penitent believers were considered the only subjects of the ordi- nance. 8 S6 CHURCH MANUAL. PhiHp's labors in Samaria indicate hia an- derstanding of the great commiflsion. Hr preached Christ to the people. What then? The people "believed Philip preaching the '.he things concerning the kingdom of God and .he name of Jesus Christ." What next? " They were baptized both men and women." Here again baptism was restricted to be- hevers. Was this rule deviated from among the Gen- tiles ? Certainly not. When Peter preached to Cornelius and his dependents, there was a restriction of baptism to those who received the Holy Spirit; and when Paul preached in Corinth '' many of the Corinthians hearing, be- lieved, and were baptized." Thus it appears that among Gentiles, aa well as Samaritans and Jews, baptism was pre- ceded by iaiih. in Christ. Thus does it appear that the commission was practically ex- pounded in the same way both in Europe and Asia. Nor do the household baptisms mentioned in the New Testament furnish any argument jfcgainst the baptism of believers alone; for something is said of every household which ooiild not be said of unconscious infanta. For CHURCH MANUAL. 67 example, it is said of Cornelius (Acts x. 2), that he "feared Grod vrith all his house; of the jailor, (Acta ivi. 32, 34,) that Paul and Silas '•'spake to him the word of the Lord, and to all that were in his hoicse" and that he * *rejoice<] ^Kiiieving in Grod m-ith all his hoioseJ' It is said .'.if Lydia (Acts xvi. 40,) that Paul and Silaa ha\ing been released from priaon, entered into her house, ''and when they had seen the brethren, they comforted them." Doubtless '*the brethren" were persons in Lydia's employ who constituted her ''household," and were baptized as well as herself. Infants would not have been called brethren, nor referred to a* oomforted. The intimation in Acts xviii. 8, is that the family of Crispus was baptized, but it is said he "believed on the Lord vnth all his hmj^e." Paul, as we learn from 1 Cor i. 16. •aptized the household of Stephanas, but he >=t ys in the same epistle, (xvi. 16,) " Ye know the house of Stephanas, that it is the firsi fruita of Achaia, and that they have addicted themselves to the ministry of the sainte," These are all the household baptisms men- tioned in the New Testament, and we see in them no deviation from the oommlBsion of Christ, which requires disdpleihip, as pre- 88 CHURCH MANUAL. requisite to baptism. On the other hand, tkey confirm the position, that believers alone are acriptural subjects of baptism. The allusions to baptism in the apostolic pistles forbid the supposition that infants were baptized. Paul refers to the "baptized" a« "dead to sin" — rising from the baptismal waters to "walk in newness of lif^" — as "put- ting on Christ," — as "baptized for the dead," or in the belief of the resurrection. Peter de- fines baptism to be "the answer of a good con- science toward God." This is a general defini- tion which precludes the idea that baptism was, in apostolic times, administered to any except accountable agents. What conscience has a •peechless infant? There is no operation of oonscience prior to accountability. Baptism, then, in its administration to infants, cannot be what Peter says it is. Without enlarging on these topics, what is the conclusion of the whole matter ? Clearly this: The commission of Christ, as understood and exemplified in the apostolic age, requires the baptism of believers, disciples; and the baptism of all others, whether adult unbe- lievers or unconscious infants, is utterly un- warranted. There is, as Paul has said, ovi CHURCH MANUAL. g^ BAPTISM. It Ib one in the action involved, ane saved." The adding in the two verses was the same in kind — that is, it waa an adding to 92 CHURCH MANUAL. the charch. It will be perceived that the bap- tized were added to the church, and that this was done before the '* breaking of bread" — a phrase descriptive of the Lord's supper. A refusal ob he part of Baptists to commune with Pedo baptists grows out of the fact that the lattei aa.ve ever been considered by the former as un- baptized, and consequently without a scriptural church membership. Even the celebrated Robert Hall, who advo- cated the intercommunion of Baptists and Fe- dobaptists, with an eloquence and energy of argumentation rarely to be found in the annali of controversy, does not hesitate to express the opinion that Pedobaptiste are unbaptized. He Bays: " We certainly make no scruple of informing a Pedobaptist candidate that we consider him A unbaptized, and disdain all concealment upoc the subject." Again, *'If we join with those whom we are obliged to consider as unbaptized, they unite with persons who, in their judg- ment, repeat an ordinance which ought not to be performed but once, nullify a Christian in- stitute and deprive their children of the bene- fit of a salutary rite.* • Hall'i Worki, toI. 1.. pp. 455. 45«. CHURCH MANUAL. 93 i^t while Mr. Hall considered Pedobaptiati unbaptized, he insisted on their right aa un- baptized persons to come to the Lord's table. He did not admit baptism to be a pre-requisite to conimunion. Had he conceded this, a point almost universally conceded by Baptists and Pedobaptists, he would not have written hii "Terms of Communion" at all. To demolish all that Robert Hall ever wrote in favor of " Mixed Communion," it is only ne- cesssary to show the scriptural priority of bap- tism to the Lord's supper. And surely this is not dif&cult to do. That baptism was first in- stituted, is a significant fact. No one will deny that John, the harbinger of Christ, bap- tized multitudes, and that Jesus through hie disciples (John iv. 1, 2) baptized more than John, before the institution of the Lord's sup- per. It is morally certain that those present at its institution, the night of the betrayal, had been baptized. Jesus himself had been bap- tized, and it is too much for credulity itself to believe that he selected unbaptized persons as his apostles. Does the subsequence of the Lord's supper, in its original appointment, tc baptism, mean nothing? But it waa said by VLt. Hall, that " John 's baptism was not Chris- 94 CHURCH MANUAL tJAn." It was gospel baptism. It was not an ?rdiiiance of the Mosaic economy. John cer- tainly introduced the gospel dispensation. His preaching was "the beginning of the gospel" (Mark i. 1,) and "the law and the prophetp were until John." (Luke xvi. 16.) If an} one chooses to deny that his baptism wa* Chrutian because it is not so termed, the de- nial may be so enlarged as to embrace all the baptisms of the New Testament; for the epi- thet Christian is not applied to any of them. But while jBxmly believing that John's was •4 gospel ministry and a gospel baptism, all this oaight be waived by Baptists, for argument's aake, and then they can show the unavoidable priority of baptism to communion. Let them go at once to Christ's last commission: "Go, tench all nations, baptizdng them." Every scholar knows the Greek term translated "teach" means disciple, or make disciples. Disciples to Christ were to be made through the preaching and teaching of the apostles. This is plain. The discipling process was first, and then the baptismal act was to be per- formed. "Go, disciple all nations, baptizing them." Now, according to the commission, it is evident that the process of disdpleship OHURCH MANUAL. 95 ia to be 80 immediately lollowed by the admin- iBtration of baptism, as to leave no room for an observance of the Lord's supper to inter- vene. Baptism is the first thing after a per- son is discipled to Christ. It is the believer'? £rst public duty. It is the first external man- ifestation of his internal piety. It is an opei- avowal of allegiance to Christ. It is, there- fore, inevitably prior to the Lord's supper , aD observance of which is no doubt included in the expression: — ''Teaching them to observe aU things whatsoever I have commanded you." The baptized disciples are to be taught to ob- serve aU things which he has commanded. Under the commission of Christ his ministen are not required to say any thing about the Lord's supper to the unbaptized. The bap- tized disciples are to be instructed. How ther. can the Lord's supper precede baptism, whe; the commission enjoins the mention of it only bo the baptized ? But how did the apostles understand and carry into effect this commission ? This is a question of capital importance in this discus- aion. On the day of Pentecost, Peter said to the convicted Jews, "Repent, and be b»p- :;ized." The baptism was to sonoeed the r^ 86 C H U K C H M A X U A L pentance. There is no intimation that the Lord's supper was to come between. And it is added, that the baptized "continued stead- fastly in the apostles' doctrine and fellowship, ind in breaking of bread, and in prayers," The breaking of bread — the Lord's supper — was preceded by baptism. When Philip went down to Samaria and preached, the people be- lieved, and ''were baptized both men and wo- men." The narrative plainly indicates that baptism, and not the Lord's supper, imme- diately followed the people's belief of what Philip preached. When the Ethiopian eunuch avowed his faith in Christ, Philip at once bap- tized him. There was no celebration of the Lord's supper before they left the chariot and "went down into the water." When Cornelius and his house received the Holy Spirit, Peter did not aak who can forbid the Lord's table to them, but, "Can any man forbid water, that these should not be baptized?" When Paul and Bilaa, at the hour of midnight, preached to the jailor and his family, and they believed, what waa then done? Did they commune at the Lord's table? No, but he and all his were iNipticed immediately. Thus doee it appear that the apoetles and OHU R CH M A y U AL. 97 primitive minieterB understood the commisaion as enjoining baptism before the Lord's supper. They have left an instructive example, which we are not at liberty to disregard. In view of this example we may boldly affirm, that the whole tenor of the New Testament indicates tiie priority of baptism to communion. Noth- ing is plainer. Pedobaptists concede the precedence of bap- tiam to the Lord's supper. Dr. Wall, in his "History of Infant Baptism, Part II., chap, ii.," expresses himself in strong terms as fol- lows: " No church ever gave the communion to any persons before they were baptized. Among all the absurdities that ever were held, none ever maintained that any persons should partake of the communion before they were baptized." Br. Doddridge, in his Miscellaneous Works, p. 510, remarks: "It is certain that Christians in general have always been spoken of, by the most an- cient Fathers, as baptized persons. And it is alBO certain that, as far aa our knowledge of primitive antiquity extends, no unbaptized per- son received the Lord's supper." Dr. Hibbard, a Methodist author ot ooneddA- 9 98 CHURCH MANUAL, rable distinction, in his work on "Ciiristain Ba])ti8m," thuB expresses hunself: " It m but just to remark, that in one priBd- ple the Baptist and the Pedobaptiet churcher agree. They both agree in rejecting fror communion at the table of the Lord, and in dt nying the rights of church-fellowship to ad who have not been baptized. Valid ba4)tiflm they consider as essential to constitute visible church membership. This, also, we hold. The only question then that here divides us is, what is essential to valid baptism? The Baptists, in passing a sweeping sentence of diflfranchise- ment upon all other Christain churches, have only acted upon a principle held in common with all other churches, viz. : that baptism is essential to church membership. ... Of course, they must be their own judges as to what baptism is. It is evident that, according to our views, we can admit them to our com- munion ; but with their views of baptism, it is equally evident, they can never reciprocate the oourtesy ; and the charge of doee communion is no more applicable to the Baptists than to us ; inasmuch as the question of church membership ifl determined by as liberal principles, aa it ia with any other Protestant churchee — %o far CHURCH MANUAL. 99 f mean, as the present subject \b oon- oemed, i. «., it is determined by valid bap- tism." Hibbard's "Christian Baptism." pp. 171, 176. This extract from Dr. Hibbard exhibits a epirit of controversial candor and fairness, not often witnessed in the discussion of the com- munion question. It explodes the charge of "Baptist bigotry and exclusiveness," and estab- lishes the fact that the point in dispute be- tween Baptists and others is not about close communion, but close baptism. The contro- versy is supremely and intensely baptismal. Every visible church of Christ may be con- sidered a sacred inclosure, susceptible of en- trance in but one way. In that inclosure is set the table of the Lord. And the Lord of tie table has prescribed the terms of admit- tance into that inclosure. Those who have complied with the terms and have entered in, are the guardians of the table. They must see to it that it is approached only in the way which the Lord of the inclosure and of the table has specified.. If they are appealed to, to f^hange the entrance way, or to make a new f^n trance, or to allow those without to make ways of entrance to suit themselves, they must 100 CHURCH MANUAL. saj with atrongeet emphaaifl: "there is oni lawoivkr" — "we have wo such custom, neither the churches of ood." It will b« said — for it has been said, no one knows how often — the table is the Lord's. This all will concede. But how different are the reasonings based on this concession I Pedo- baptists say, ajs it is the Lord's table they have a right to approach it — that as it is not the table of the Baptists, the Baptists ought not to place obstructions in the way of their approach. Baptists say, as it is the Lord's table, it must be approached in the way he directs — that his proprietorship of the table furnishes the reason of their course — that if it was their table they would have discretionary authority, whereas they now have none — that they do not place obstructions in the way of Pedobaptists, but that the Lord of the table has done it. This ia a specimen of the logic employed by the two parties in the controversy. Which spedes of logic indicates greater loyalty to Christ, thf* reader may determine. CH U RCH M ANU AL. 101 CHAPTER V. THE GNDVERNMENT OF A CHURCH. )HERE are three forms of church goy- emment, indicated by the terms Epii- copacy, Presbyterianism, and Congre- gationalism. Episcopacy recognizes the right of bishops to preside over districts of >x)iintry, and one of its fundamental doctrinei is, that a bishop is officially superior to other ministers. Of course, a modem bishop has un- der his charge the "inferior clergy;" for it is insisted, that the "ordaining power," and "the right to rule," belong to the Episcopal office. Those who adopt the Episcopal form of govern- ment, believe that there are three orders in the ministry — namely, deacons, elders, and bishops. The modern application of the term bishop to a man who has under his charge a district of country, is very objectionable. It has almost banished from Christendom the idea 102 CHURCH MANUAL. originally attached to the term. In apostolic times, bishop, paator, and elder were terms of equivalent Import. The elders of th^ churcli of Ephesus are termed (Acts, ii. 24,) overseers —in the original, episcopoa — ^the word general- ly translated "bishop," if indeed "bishop" may be called a translation. Presbyterianism recognizee two claaBes oi elders — peaching elders and ruling elders The pastor and ruling elders of a congregation constitute what is called the "session of the church." The " session" transacte the busineee of the church, receives, dismisses, excludes members, because general offences are committed against a church as a body, they need not be treated after the manner of personal offences. True, they cannot be treated alike in all respects, but there should not be such a difference of treatment as is often seen. In some churches there is scarcely a private, personal effort made to convince of their guilt those who have committed general offences. This is wrong. A heretic is guilty of a general of- fence ; but, according to Paul, he is not to be rejected till "after the first and second admo- nition." The reference is no doubt to the programme of discipline as arranged by Christ m Matthew xviii. It cannot be too earnestly urged that private, personal effort be made with brethren who have committed general offences. They wiU be much more likely to show a Christian spirit when thus dealt with than when their offences are, without prelim- inary steps, made the subject of church inves- 140 CHURCH MANUAL. ligation. These private, personal exertions are considered proofs of kindness, and there is aomething in human nature which revolts and rebels against public exposure. In Gralatiane vi. 1, 2, it ifl written: "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ." It wiU be seen that the restoration of the offender is the object to be sought. It is to be sought by the "spiritual" in the "spirit of meekness." While prosecu- ting this object they are to consider their own liability to be overcome by temptation, and make necessary allowances for the offending brother. They, are as nearly as possible, to place themselves in his position, and take on their hearts the burden which, it may be, is crushing his. This would be fulfilling the law of Christ — that law is love; and love prompts us to bear the burdens of those we love. Wlien the inspired directions of the lipostle are faithfully followed, the brother 'overtaken in a fault" usually confesses it, and gives satisfaction to those seeking his restoration. This is an auspicious result, and CHURCH MANUAL. 141 it TLu&i he announced at the next meeting of the church. The offence having been general, the church must be satisfied. Ordinarily, what satisfies the brother or brethren seek- ing the offender's restoration, satisfies the church. Sometimes the most earnest exertions tc reclaim a brother fail of success. Then the case must be brought before the church. The facts connected with it must be stated. The arraigned member must have ample oppor- tunity to defend himself. If his defence is satisfactory to the church the matter goes no farther. Or if the brother, while the investi- gation is going on, becomes convinced of his guilt and makes confession, the church must forgive him. If, however, the offence is estab- lished by conclusive proof, and there is no penitence leading to confession, the act of ex elusion must take place. The church must withdraw its fellowship. Offences of an infamous or scandalous char- acter must have a peculiar treatment. The church must express its reprobation of thena by an immediate act of exclusion. No pre- liminary steps are necessary. No penitence tmnst prevent the withdrawal of fellowship^ 142 OHURCH MANUAL. The honor of Christ and the purity of his re- ligion are specially involved in these caaea. What Paul says in regard to the incestuoiu man (1 Cor. v.) vindicates the position here taken. If a church member is guilty of adul- tery, or murder, or perjury, or theft, or for- gery, or drunkenness, or any kindred crime, he deserves exclusion without trial. Some f/erhaps would except drunkenness from this catalogue, but taking into account the manifold evils of intemperence, in connection with the light shed on the "temperance question" for thirty years past, one instance of drunken- nas8 makes it the duty of a church promptly to exercise its power of excommunication. No church can adequately express a suitable ab- hon-ence of such offences without excluding the offender. Nor can the world be other- ^-ise convinced that the church is the frier d and the conservator of good morals. HOW EXCLUDED MEMBERS OUGHT TO BB TREATED. This is a question of no little importance; ^or the practical answer to it has much to do with the effect of church discipline. Social inter- ooune with the excluded is not to be entirely CHURCH MANUAL. 148 suspended ; for then many opportunities of do- ing them good will be lost : neither is it to be juflt as before the exclusion; for that would impair the efficacy of discipline. The mem- bers of a church must so act toward those they have expelled aa to give the expulsion lU? legitimate moral influence. The Apostle Paul lays down this rule: "If any man that i£ called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." 1 Cor. v. 11. That is, we must not keep company with such an one. There must be no such social familiarity as the excluded may construe into a connivance at their of- fences. Andrew Fuller well remarks: "If individual members act contrary to this rule, and carry it freely toward an offender, as if Dothing had taken place, it wiU render tht censure of the church of none effect. Those persons also who behave in this manner will he considered by the party as his friends, and others who stand aloof sa his enemies, or at [ea^at as being unreasonably severe; which will work confusion, and render void the best and most wholesome discipline. We must act i« concert, or we may as well do nothing. Mem- 144 CHURCH M A N U A r. . bers who violate this rule are partakers ol other men's sins, and deserve the rebukes of the church for counteracting its measures."* We dismiss the topic by a reference to 2 These. iii. 14, 15: "And if any one obey not our word by this epistle, note that man, and havf tto company with him, that he may be ashamed. Yet count him not aa an enemy, but admonish him aa a brother." OBJECTS TO BE HAD IN VIEW IN DISCIPLINE. Prominent among these objects are, 1. The glory of God. Whatever makes cor- rective church discipline necessary dishonors Gk)d. The greater its necessity the more is Gbd dishonored. The need of discipline in jdl its stages arises from the fact that there is a state of things in conflict with the will of God. Whatever is in conflict with his will tarnishes his glory. If then God is to be honored, and his glory promoted in the churches, discipline must be exercised to cor- rect that which is in conflict with his wiU, and which obscures his glory. Our God is infin- itely holy, and the neglect of discipline, when either personal or general oflencee require it, • Work*, Tol. III., pp. SS4, SS6. CHURCH MANUAL. 145 Tirtually represents liim as the patron of in- iquity. Let the churches tremble at thit thought, and remember that the holy God they serve is also a jealous God. 2. Purity of the Churches. — The followert of Christ, though in the world, are not of the world. They are called out of darkness into marvelous light — called to be saints — called with a holy calling: — and in their embo word of the Lord is the gospel by which sin- gers of all nations may be saved. " For who- ?oever shall call on the name of the Lord shall ■>e saved. How then shall they call on him •ji whom they have not believed? smd how jhall they believe in him of whom they have I ot heard ? and how shall they hear without ^ preacher? and how shall they preach except Uiey be sent?" Romans x. 13-15. ladifference to the cause of misgions lb iiuulty to immortal souls. How are lijinerf CHURCH MANUAL. 168 iu OUT own land, or in foreign lands, to be saved without the gospel ? Ought not those who have the gospel to send it to those who have it not? Earth's wretched millions are tarving for " the bread of life," and this bread is in the custody of the churches. Dare they refuse to distribute it among the perishing at home and abroad? No church can perform its duties to the world without sustaining the cause of missions — without giving, according to its ability, to spread the gospel of the grace of God. Praying without giving is presump- tion, and giving without praying indicates a self-dependence, offensive to Grod. Let it be said, as of Cornelius, so of every churjh: "Thy prayers and thine ^Jms are come up as a mem- orial before Gkxi." When prayers and alms go together, there is a happy conjunction. NOTB. — The suMeot of thu chapter — Duties of a CbarcH— aiiffht be expftnded into yolnmes Oar narrow limit* bave r«- aaired its oompreasioti. It may be said, in couclofion, that a eharch with the New Testament for its charter of incorporation, is eansUiutionaUy a society, organised for the promotion of no ChrMtian objects. These objectfl ehonld be prosecute preach the gospel, we hereby license him to engage IB the great work ; and we offer to God our eamegt prayeri that he may become " a workman that noedeth BOt to be ashamed, rightly dividing the word of truth. By order of the church, this day of , 18—. , Pastor, , Clerk ^0. — Cmitifioatb of Ordwation. This is to certify, that brother was, ordained to the work of the gospel ministry, by prayer and the layiTig on of the hands of the eldership, ou the ^ay of , 18 — . He was called to ordinatioa ^,y xhe church of which he was a member which biad ample opportunity to become acquainted with hi piety and ministerial gifts. The ordaining council was composed of brethrei fyom churches, who after a deliberate and thor ough examination of the candidate cordially reoom- Blended him for ordination. Our beloved brother, the bearer of this paper, has, therefore, the entire approbation of the ordaining coun- cil in being publicly set apart to preach the gospel and adminiiter tie ordinances of Chnst. May he, Kke Barnabas, be "full of the Holy Sfmi and of faith," and through him may ** much people he added to the Lord." . . Moderator, . Clerk. ITS CHURCH MANUAL m.— MARRIAGB CKRBMONT. M&rriAge ii an InBtitntion of Dmne appoiatmcDt, iv«n in wigdom and kindness, to inoreaM hnmaB kap pineas and to support social ordar. In the Bible, which should be the lamp to your path in ereiy relation, yon will find the directioni needed in this. In token of your decided choice of each other as partners for life, yon and will please to unite your right hands. {Joining of hands. ) Do you solemnly promise, before Almighty God and these witnesses, to receive each other as husband and wife, agreeing to perform the duties growing out of the relation, pledging yourselves to love each other, and to make every reasonable exertion to promote each other's happiness until the union into which you are now entering is dissolved by death? ( When a ring is employed t?u following can be used. In confirmation of these vows, you will please give act receive this ring, as an emblem and pledge of the pui« and enduring love you have promised to ch«rith for each other.) In view of the promises thus made, I do now, by Tirtue of the authority vested in me, as a minister of the gos- pel, pronounce you husband and wife, heneeforth in interest and destiny, as in affection, Onb. And what God hath joined together, let not man pat asunder. OH UK OH MANUAL, 173 R.— THE PROVINCB OF ASSOCIATIONS AND COUNCILS. It ii euitomarj among Baptistg for the charchts, ac cording to their conrenience, to form Dktrict AsaooiA TioNS. These bodies are composed of messengers froo. the churches. And as no fixed number of churches ii oecessarj in organixing an association, it maj be either large or small. Erery church acts Tolnntarily in connecting itself with an association. There is nov — there caii not be — compnlsion in the matter. Tlii« results from the fact that the Scriptures recognise no higher tribunal than a church. There are manj prudential reasons for the formation of associations. Some persons seem to think that the chief business of associations is to collect the statisticii of the churches and publish them. This is the least pan of their business. Their great work is connected with local Church Extension, the Missionary Enterprise- Bible, Book and Tract Distribution, Ministerial Educa- tion, and the Sunday-school work. Combined action for these objects is more effective than isolated action This is the supreme reason for associations. It follows, of necessity, that an association is only an advisory body. It may recommend to the churches thai they do thus and thus ; but it can go no &rther. It can enact no decrees ; and if it did, it would have no power to execute them. It is no Court of Appeals, whose decisions are to nullify those of the ehurohes. Baptists must, with holy jealousy, watch aad arrest the first encroachments of associations on the independence of the churches. 174 OHUKCH MANUAL. There n«edi to be something said about COUKOIU Like aatociations they are advisory bodies : and wklle this fact is kept distinctly in riew, their utility can not b«s qaestioned ; but there is danger lest they assamc authority over the churches : and lest the churches ac- quiesce in the assumptt'Dn. The following remarks oa eonncils, from a judicious author,* are recommended tn the Christian brotherhood : "The true theory of councils appears to be that vrhicb regards them as merely advisory. In ordinary eases of discipline, involving no doubtful or difficult question, they are not needed. But cases of a different character may arise. A church may be called to act upon questions of the highest importance, and so com- plicated and difficult, as to render needful all the wii- dom and experience that can be brought to bear upon them. Or, a church may be so divided in opinion on questions seriously affecting its vital interests, that no approach to unanimity can reasonably be hoped for, except through the influence of such a council as may comiTiand the respect and confidence of the body. Or, the pastor of a church may be guilty of some miscon- duct, involving a forfeiture of his ministerial and Chris tian character. In this last case, althongh no doubt mi. ▼ be entertained in relation to the course to be puriueci, still it is important that the advice of other pastors and able brethren should be obtained. The removal of ob« of Zion's watchmen is a matter of painfiil interett, not merely to the one church over which he presides, bot to many. As a public teacher of religion, he ha« had a place in their affectionate regard ; and his fall, like the aztiBetion of a star, is felt by them to be a pnUie ea- *Rev. Warnam Walk«r. In hts "Gharoh Dliei^n*" j^ 63-64. CHURCH MANUAL. 175 laraity. It woald wem, therefore, in the eaie sap- posed, to be dae to the neighboring charchei, that b«- for« any decisive action is had, a council should b« called to deliberate upon the whole matter, and sa> what action in their judgment is advisable The opin- on of inch a body, although not binding upon the church, is entitled to its consideration ; and if adopted aaust add greatly to the weight of its final decision. " In this, and in all cases, where the aid of a council is sought, the right of a decision rests with the church. It is the province of the council, not to act authorita- tively, but to advise the churches how to act. The ad- vice so given ought by no meane to be lightly rejected ; but if, in the deliberative judgnaent of the church, it is contrary to the will of the Master, it can not be adopted. When a disagreement of this kind exists, perhaps the most effective means of restoring harmony may be to have recourse to a second council. StiU, the oltimate decision belongs to the church. " It is supposed by some that the power of ordination Ui the Christian ministry resides, not in the church, but in a council, assembled at the call of a church, and act- ing through a presbytery of its own selection. And this being assumed, it is supposed to follow, that thf. power to depose from the ministry, which is an act of equal authority with the other, must be lodged in a body similarly constituted. But whence, it may be de manded, does the council, as such, derive its origin and its power* ? Evidently from the church. But for th« call of the church it would never have existed. It is the creature of the church, and can not, without man! fest impropriety, exercise an authority superior to that jf its creator. Besides, — if a chnrcu be incompetent to depose from the ministry, it must also be ineompetanl 176 CHURCH MANUAL. to exclude a minister since the former sot is ▼iruudly isolnded in the latter. The discipline of the ohmrch, so ftir AS ministers are concerned , would thas become ao empty name. The tmth seems to be, that the ordain iag power is in the church. Inasmuch, howerer, as the exermse of that power is an act of public importance and interest, it is due to the neighhoring churches, thai the adrice of their pastors and such other members as they may designate for this purpese, should previously be heard. Especially is it due to the presbyters who maybe called upon to act, that they should have oppor- tunity o satisfy themseWes in relation to the character, call to the ministry, and qualifications of the candidate. For these reasons, a council ought always in such case, to be called, — not to ordain, but to advise the church in respect to ordination ; nor in it easy to conceive of • ease in which it would be expedient for the church to insist upon proceeding, contrary to such advice. Still, the right of decision is in the church ; and the offioiat ing presbytery should be regarded as acting, not in be half of the eounoil, but in behalf of the church." This long extract has been made, because the viewt it presents are believed to be of great importanoe. (.'Ouneils composed of judicious brethren may be ex- pected to give good advice, and good advice should be taken ; but as councils are advisory, they are not authoritative bodies. Hence for a council to require a church to give a pledge beforehand to abide by its deci- BioB is a direct assault on church independence. And tn a ehurch to give such a pledge is disloyalty to Christ ; fsr it is a surrender of the great principle that a church ii tke highest tribunal, and is the only competont tulLority to pronounce a final decision. OMUmOSMAirX7AL. 177 INDEX. Apoitosjo Ckuiohxa, reeeiTed memben, 104; ezolad^d in«mberfl, 105 ; restored nemben, 107. iLBBOClATlOVB, ProTuioe of, 173. Baptibm, definition of, 57; subjects of, 66; administration of, 66 ; design of, 75 ; ceremonial qualiication for eknrob membersliip, and no chnrch without it, 12 ; believer's first pablic act of obedience to Christ, 95 ; how sins aiye remit- ted in, 13 ; precedes the Lord's Supper, 57, 94 ; commemo rates the burial and resurrection of Christ, 75 ; expresses the belieyer's death to sin, 76 ; symbol of purification, 77, 78 ; anticipates the resurrection of the saints, 78. Baptists, whj thej do not commune with pedobaptists, 92. Baptub, an Anglieized word, 67-70; this makes an appeal to Greek lexicons necessary, 70 ; lexicons not the ultimate authority, 70 ; how Greelc authors used bc^tizo, 74; what Prof. Stuart and Calvin say, 71 ; what George Caapbell and Chalmers say, 72 ; why pedobaptist concessioDS are of gre»t value, 73. B»Li?.v-a:^ ««Tibjeots of baptism, 85, 86 : allusions to baptissi in the N*w Testament forbid the idea of infant baptism, 88 BzZLfi divinely mbpired, 44 , rule of faith and practice, 41. 44; bow it should be studied, 41 ; distribution of, 158 3(7615 ass, church, items of, how taken up. 164. Clbb-x, of church, proper to have one — his duties, 37 'lOK MISSION OP Chbist, circumstances connected with the giv ia^ of it, SO how th« apostlns nnderstood it 14, 85, 86 ; — only authonly for baptising H»), virtually forbids what it io«s not enjoin, ><'^ 178 CHURCH MANUAL. OosoBBOATiOKALiSM, defined, antagoniiM with EpiaeopMy and PrMbjiArUniam, 102. OoTMtAHT, church, 62. CoBSTiTTJTios, of ohurchM, 15 16 , of United BUtM r«ftrr»d to for illuftration. 83. Cvn&CH, term ased in two senses in New Testaaeni, 5, 6, defi- aitioD of a local church, 7, 56; pre-requintes to member ahip, moral, 8, 9— ceremonial, 12 ; oonstitation of, 15, 16 hamonr of rieirs important, 15 , recognition of, 17 ; what IS meant bj xister cbarohes, 19; officers of a church not essential to its existence, but to its well-being, 22. OOUHOIL, forms of letters inviting to, 169, 170. OOUHOIM, advisory bodies, prorinoe of, 174-176. Dbaoovb, origin of the deaconahip. SO ; the office permanent, 81, 32; aualifications of deacons, 85; chosen X>j th« church , 109; ordination of, 35,86; thej serve three tables, 34 ; arf< the treasurers of the church bj virtue of theii office, and tihoald make an annual report, 35. Dbcla&atioh op Faits, 44-61 ; not a substitute for the word of God, 16; an exponent of what the Bible is be- lieved to teach, 43. DisMisHioir, letters of, who entitled to, 20, 21. DmciPLiH*, chjirch, formative, 11^-121 ; corrective, liS-140-, objects, to be had in view, 144. Klbotioit, definition of, 51, 52. EPI80OPA0T, what it is, 101. ExoLUDKD Mbmbeks, how thej are to be treated, 142 ; when other churches may recei^ e them, 116. 4TTH, definition of, 51 ; pre- reouisite to cburoh-meab«nbips 9 ; Christ the object oi, 10 ; aeelaration of, 44-61. FiiALiTT, of church action, 112-114. fiiLLOWSHiP, hand of, when usually given, 18. QiFTfi, ministerial, to be sought out and eneourag«d, 151, 15S €k>D, character of, 45. 9oflPBL, its harmony with the law of Gh>d, 55. QovxsjTMKHT oivil, of diviue appointment, 59 ; ehuroh, aoMrj baptiain and ehBrehiaeMbenhip 90. 91. LovB, Christian, the great duty of church members, 150. 151. Mah , faU of, 46. Mabbiaob Cbkbmoht, 172. MaTTBM MlSOlLLAHBOUi, 167, 168. tfAJOKiTT, the right of to role. 111. Mbmbsbs of a CHT7B0E, how received, 18 ; oantion nifttsisrj. 19 ; when receiTed without letters of diBmiuioB, 19 ; kow membership ceases, 20. ifiHiBTXBS OF THX GofiPBL, how their anthoritj to preach and administer ordinances is derived. 65. MlHUTBBIAL LiCBBSB, form of, 171. MisaiOHB, Home and Foreign, to be sustained, 161-163. MofiHBiM, his testimonj in favor of the independenoa of tt first churches, 114. a^OTiOBS. rules concerning, 165 ; not debatable, 167. DBDiBAHOXa OF THX 608PBL, two, baptiBm and the Lordi ■upper — in what sense church ordinances 64, 65. OmniHATiOK, cc-.ncil of, 170; certificate of, 171 Obdhb, poinU of, 167. OFFB90BS, two classes of, 126; personal, how to b« traated, 127-133 ; general. 133-138— how to be treated, 189. P.\8T0B, why this term wu used, 23 ; the work of, 28-26; tW authority of, 26-29 ; equivalent to bishop and eldar, 25 ; must not assume priestlj lordship, 29 ; should be ohoaa* 'or »o indefinite period, 2^ entitled to support 84 180 CHURCH MANUAL, PisoBAPTim, admit bapium preoedet eommuaioa, 91, 98. PKitBTTBUiLViBM, dtfinitdoii of, 102. PsinuMBD QUBSTIOKB, what ik^j art, IM. PowBB OF A Chuboh, oannot b« traBaf«rr«d, 112. QuBBTiovs, priTileg«d, 166; rabiidiarj (ii*to) ii*idebatablo 167. Sbobnbbatioh, deimitioa of, 50 ; oMxifia with rapamtaaM an £aith, precede! baptiam, 11. Ebfebtabob, definition of, 51 ; preaedaa oknroh Banbankip, 8 RoBBBT Hall, did not ooudder padobaptisti baptiaad, 92. Baibtb, the perieyeranoe of, 54. Salvatiob, way of, 47 ; free, 49. SABOTirioATiov, what it if, 58. Stuabt, Prof., what ha eaji af haptixo, 71 SuHDAT-ScrHOOLfl, to ba maiatained, 154 ; the initraction giTea in them mnat ba eoriptitral, 155; their relation to the ohnrchee, 156. TBAOTe AHD BiLiaioui Boou, to ba ciroalatad, 159, 160. TfiueTEEs, duties of, no neoaiaitj for them aa distinct from deacons, S9, 40. T^BLB or THB LoBD, mast ba approached as he diraota, 99. WnATXLT, Arohbishop, eonoedes the independece of the first chnrchtos, 114. DATE DUE nn,„^0 mmm. GAYLORD PRINTED IN U.S.A.