4 » J7 i Ld OF THE U N IVLRS ITY Of ILLINOIS A Bequest from Marion D. Pratt 2SG \4G2.b> cro^O>- 2^ The person charging this material is re- sponsible for its return to the library from which it was withdrawn on or before the Latest Date stamped below. Theft, mutilation, and underlining of books are reasons for disciplinary action and may result in dismissal from the University. To renew call Telephone Center, 333-8400 UNIVERSITY OF ILLINOIS LIBRARY AT URBANA-CHAMPAIGN /\ THE BAPTIST CHURCH DIRECTORY. A GUIDE TO THE DOCTRINES AND DISCIPLINE, OFFICERS AND ORDINANCES, PRINCIPLES AND PRACTICES, OF BAPTIST CHURCHES. EMBRACING A CONCISE VIEW OP THE QUESTIONS OP BAPTISM AND C OMMTJJSTI OIS". EDWARD T. HISCOX, D.D., PASTOR OF STANTON STREET BAPTIST CHURCH, NEW YORK, SEVENTH THOUSAND. NEW YORK: SHELDON & COMPANY. BOSTON: GOULD & LINCOLN. 186 0 . Entered according to Act of Congress, in ths year 1869, by SHELDON & CO., In the Clerk’s Office of the District Court of the United States, for the Southern District ol New York. W. H. Tinson, Sterootypsr, { o V’c* A 0 * <3 1 PREFACE. The following is designed, as its name implies, to be a directory to the doctrines and practices of Baptist churches. Its plan is different from that of any other work ; more comprehensive in the range of its subjects, but more concise in its statement of facts. It is rather a book for reference than a book for general reading. The arrangement is intended to be so clear and con- venient, that any subject on which information is wanted, can be found at once. The style is adapted to the condition of those who desire information on O such subjects, but who have little disposition for laborious or protracted investigation — instances of >-> which are frequently occurring within the observation ^ of every pastor. There are great numbers of the younger members of our churches who, while they have a deep convic- tion that the doctrines they hold are according to the word of God, yet greatly need instruction as to church order and discipline, and the usages of the denomina- tion. Indeed, there are many older members who might not be able to bring forward arguments to justify their faith and practice, or give information to those who desire to be instructed as to our denomina- iv PREFACE. tional peculiarities. Besides, there are many outside the churches who often wish to know accurately what Baptists do believe and practise. These persons have, perhaps, small means to purchase, and little time to peruse many books. They desire to have the whole matter so condensed and definite that they can see it at a glance, and so reliable that they cannot doubt its correctness. The Directory is designed to supply this want. Proof sheets of it were sent by the publishers to a number of ministers, eminent for learning and piety, residing in different sections of the country, who were requested to express their opinions of its merits, and also to make any suggestions that might improve it. I take this opportunity to express my gratitude for the very kind and generous terms in which they were pleased to speak of it, as well as for the very valu- able suggestions, which were made by several of them ■ — which suggestions have, to a considerable degree, been adopted. It is hoped that this work, prepared with much labor and care, and having met such general and generoiis approval, will be thought worthy to find a place in every church, and to be in the hands of every church member. That it may, by the divine blessing, contribute to the harmony, peace, and prosperity of our churches, is my sincere desire and prayer. New York, February 22, 1859. E. T. H. CONTENTS I? .A. !R T FIRST. CHAPTER I. A CHURCH. PA«f* I. — What is a Christian Church, . 18 1. The Character of Churches, . 15 2. The Design of Churches, 15 3. The Authority of Churches, 16 II. — Churches Constituted, 17 III. — Churches Recognized, 18 CHAPTER II. ITS OFFICERS. I.— The Pastor, 20 1. His Duties, 20 2. His Authority, 21 3. His Sphere, ...21 II. — The Deacons, 23 1. Their Origin, 23 2. Their Duties, 24 3. Their Number, ......... 24 4. Their Period, . .24 5. Their Ordination, • . • • • • • . .25 III.— Other Officers, 26 VI CONTENTS. CHAPTER III. ITS ORDINANCES. PAQB I. — Baptism, 28 1. Its Institution, .••••••.. 29 2. Its Administration, 29 8. Its Subjects, 29 4. Its Obligation, •••••••■ .30 5. It is Commemorative, 80 6. It is Typical, . • • 81 T. It is Emblematic, 81 II. — The Lord’s Supper, • 83 1. Its Institution, • .83 2. Its Obligation, 83 3. Its Subjects, 84 4. It is Commemorative, ........ 84 5. It is Typical, • • . • 84 6. It is Emblematic, 86 CHAPTER IV. ITS SERVICES. I. — Preaching tLe Gospel, , . 88 II. — Social Meetings, 88 III. — Covenant Meetings, 89 IV. — Church Meetings, 89 V. — Concerts of Prayer, .*89 VI. — Female Prayer Meetings, 40 VII.— Young People’s Meetings, 40 VIII. — Special Services, 41 CHAPTER V. ITS WORSHIP. I. — Preaching, 42 1. The Object of Preaching, 43 2. The Character of Preaching, 43 3. The Frequency of Preaching, ...... 44 II. — Praying, 45 1. The Nature of Prayer, 46 2. Preparation for Prayer, ..•••••. 46 8. Style of Prayer, 4T 4. Faults in Prayer, • . • 47 CONTENTS. Vii PAGE III. — Singing, 49 1. The Character of Singing, 49 2. The Style of Music, ' . 60 3. The Leader of Singing, ••••.... 51 IV. — Exhorting, 52 1. Who should Exhort, 63 2. The Gift of Exhortation, *54 3. Faults in Exhortation, 54 CHAPTER VI. ITS GOVERNMENT. As taught in the New Testament, 56 I. — Its Character, 57 II. — Its Administration, . 69 CHAPTER VII. ITS MINISTRY. 1.— A Call to the Ministry, 61 II. — Perpetuity of its Obligations, 64 III. — Sphere of its Labor, 65 IV. — Source of its Authority, 66 V. — Ordination of Ministers, . 68 VI. — Qualification of Ministers, 71 VII. — Discipline of Ministers, ......... 72 VIII. — Licensing of Ministers, 74 CHAPTER VIII. ITS MEMBERSHIP. I. — Qualification for Membership, 76 1. A Regenerate Heart, 76 2. A Scriptural Faith, 76 3. A Christian Life, ......... 76 II. — Mode of Admission, ....77 1. By Baptism, 77 2. By Letter, ....78 8. By Experience, 78 III. — Mode of Dismission, • 80 1. By Letter, .......... 80 2. By Exclusion, 81 8. By Death, ......... .81 Vlll CONTENTS, CHAPTER IX. ITS DISCIPLINE. page First Law ; of Love, 85 Second Law ; of Confession, . . 85 Third Law ; of Forgiveness, . . 86 1. The Object of Discipline, . 86 2. The Spirit of Discipline, . 87 8. The Right of Discipline, . 87 4. The Duty of Discipline, . 87 5. The Limit of Discipline, . . 88 6. The Result of Discipline, . 88 I* — Private Offences, .... 89 1. First Step, .... 90 2. Second Step, .... 91 3. Third Step, .... 92 II. — Public Offences, .... 94 A. Their Character, .... 95 1. False Doctrine, ... 95 2. Disregard of Authority, . 95 3. Contention and Strife, . . 95 4. Immoral Conduct, . . 96 5. Disorderly Walk, . . . 96 6. Covetous Spirit, 96 7. Arrogant Conduct, . . . 97 8. Going to Law, 97 B. Their Treatment, .... • 98 1. The First one Knowing, • 98 2. Bring it before the Church, . • • 98 3. The Offender called before, . • • 98 4. Committee appointed, • • 99 5. Confession and Reparation, . • 99 6. Withdrawal of Fellowship, . 99 CHAPTER X. ITS BUSINESS. How Transacted, I. — Order of Business, 103 1. Meeting opened, 2. Experience and letters, 108 8. Reading Minutes, 103 CONTENTS, IX PAGE 4. Letters granted, 103 5. Unfinished Business, 104 6. Reports of Committees, 104 7. New Business, 104 II. — Rules of Order, 104 1. Motions, 104 2. Speaking, 106 3. Amendments, 107 4. Committees, 107 5. Voting, 108 6. Appeal, 109 7. Lay on the Table, 110 8. Postponement, 110 9. Previous Question, 110 10. Not Debatable, Ill 11. To Reconsider, Ill 12. Be Discussed, Ill 13. Order of the Day, . . , 112 14. Point of Order, . . * 112 15. Privileges, 112 16. Filling Blanks, 113 17. Rule Suspended, 113 18. Adjournments, 113 CHAPTER XI. ITS MISSION. I. — Gospel Ministrations, 115 II.— Sabbath Schools, 117 III. — Religious Visitation, 123 IV. — Christian Literature, 125 CHAPTER XII. ITS CUSTOMS. I. — Councils, 128 II. — Associations, 131 III. — Special Services, 132 IV. — Societies, 132 l* X CONTENTS, CHAPTER XIII. IT3 DUTIES. PAGE 1. To Itself, 135 2. To the Members, 136 3. To the Ministry, 137 4. To the Cause of Christ, 137 5. To the World, 13? CHAPTER XIV. ITS PRIVILEGES. 1. Its Worship, 140 2. Its Ordinances, .......... 141 3. Its Fellowship, 141 4. Its Watch-care, .... ..... 141 5. Its Instruction, 142 CHAPTER XV. ITS PIETY. 1. Prayer, 143 a. Secret Prayer, 143 5. Family Prayer, 144 c. Social Prayer, ......... 144 d. Special Prayer, 145 2. Reading Scriptures, ... ..... 145 3. Communion, .... 146 4. Brotherly Love, ..... .... 147 5. Benevolence, .••••• ..... 147 6. Integrity, 143 7. Spirituality, 149 8. Consistency, 149 9. Forgiveness, 149 10. Self-Examination, 150 11. Religious Fasting, 151 CHAPTER XVL ITS DOCTRINES. Drawn from the Bible, 152 I. — Articles of Faith, 154 II.— -Covenant, 176 CONTENTS, XI I? .A. !R» T SECOND. CHAPTER I. DENOMINATIONAL PECULIARITIES. PAGE 1. As to baptism, 179 2. As to its Subjects, 179 3. Subjects for Membership, 179 4. Subjects for Communion, 180 5. Church Government, 181 6. Church Officers, 181 CHAPTER II. THE BAPTISMAL QUESTION. Nature of the Ordinance, 182 1. — Evidence from Lexicons, 183 II. — Significant use of Baptizo, 185 III. — Circumstantial Evidence, 187 IV. — Testimony of Commentators, 183 Y. — Evidence from History, 190 VI. — Practice of Greek Church, 193 VII. — Existence of Baptisteries, ........ 194 HU.— Rise of Sprinkling, 198 IX.— Objections Answered, 201 CHAPTER III. THE QUESTION OP INFANT BAPTISM. I. — Where did it arise, 206 II.— From what cause, ' , 208 CHAPTER IV. THE COMMUNION QUESTION. I. — Subjects of Communion, 211 II. — Open Communionists, 212 Of three kinds, 212 HI. — Baptists* Communion, 223 Three conditions stated, 224 Three facts explained, 225 IV.— Pedobaptists Communion, 227 Explained and examined, 228 V. — Objections Answered, 23 g. 54: THE BAPTIST CHURCH DIRECTORY. duty, of all who know the grace of God, without distinction of age, sex, or condition, to speak of their experience of that grace, in the meetings for social worship. There, where the freedom which marks “the household of faith 55 prevails, they should “ exhort one another, and so much the more as they see the day approaching. 55 1 2. The Gift of Exhortation. By some it is supposed that the gift of exhortation is imparted to particular persons, as ministerial gifts are to those called to preach. But every one who speaks from his own expe- rience of the things of godliness, speaks to edifi- cation. Ordinary abilities, sanctified by the Spirit, cannot fail to be profitable. Those who speak the most fluently and the most eloquently, do not always speak the most profitably. But those who speak with the Spirit, never fail to edify those wdio walk in the Spirit. 3. Faults in Exhortation. Christians sometimes fall into faulty habits in this exercise, which hinder their usefulness and mar the spiritual pleasures of social fellow- ship. i Heb. x. 25. THE BAPTIST CHURCH DIRECTORY. 55 A preaching style should be avoided, though passages of Scripture will often be mentioned, suggesting trains of reflection of great interest and profit. Lengthy exhortations should never be indulged in. They deprive others of their privileges, and usually become tedious and irksome, however good in themselves. One's self should not be too much spoken of, lest it might appear boastful, and egotistic. Fault-finding and complaining should most carefully be avoided. Few things so effectually close the ears or the hearts of hearers against one, as this. Denunciation , and a censorious spirit, exhibits a temper so much opposed to the Gospel that harm, and not good, is done by it. Hobbies are unprofitable. Some always dwell on hackneyed themes, until both themselves and the subjects are unpleasant and distasteful to the audience. Foreign subjects should not often be intro- duced, except as illustration, or to draw lessons of instruction from them. Spiritual themes should be those dwelt on in exhortation. CHAPTER YI. ITS GOYERNMEIT, The Christian Church is divinely constituted, and its officers, ordinances, and government are authorized and prescribed either by Christ him- self or by the inspiration of his Spirit in the Apostles. The government 1 of a church, according to the New Testament plan, and teaching, is inde- pendent in form, and the right of administra- tion resides in the body itself. That is, each individual church is entirely independent, and governs itself, manages its own affairs, admits, disciplines, and dismisses its members, and transacts any and all other business necessary to be done, without the aid or interference of any other church or churches. No other individual or body of men whatever, either civil or eccle- siastical, has any authority over it, or right to interfere with its affairs, unless requested so to do. 56 1 See Second Part, chap. vi. THE BAPTIST CHURCH DIRECTORY. 57 That churches have this right of self-govern- ment is evident, because Christ in his directions for the treatment of offences, recognizes the church as the ultimate tribunal of appeal, as also its authority to decide finally, cases brought before it. The Apostle in like manner recognizes the right of churches to choose their own officers, and to administer discipline, by enjoining them to do it, reproving them for neglecting it, and commending them for properly performing it. Both the right and the responsibility of admin- istering this government Christ has committed to each church. No others can lawfully take these from them, nor can they commit them to any other hands. They cannot transfer the gov- ernment to the officers, nor to a part of the members, nor to any man or body of men exter- nal to the church. They themselves are accountable to Christ, the Head of the Church, and the King in Zion, for the correct and faithful administration of it. Note 1 . — It is, therefore, evident that all ecclesiastical au- thority resides in the church ; that is, in each individual church. The acts of all other men and bodies of men whatever, are ad- visory, not authoritative ; inasmuch as the church cannot trans- fer its authority to them, and Christ has given them no other similar authority. Note 2. — In the administration of its government, and the exercise of its authority, the church is not legislative but execu - a* 53 THE BAPTIST CHURCH DIRECTORY. tive ; it cannot make laws, but only execute those already made by the great Lawgiver. Consequently, it cannot lawfully go beyond the words of Christ, which constitute its law. Note 3. — Each church acts for itself alone, and cannot bind the action of any other church. Each one should, in the spirit of Christian courtesy, respect the action of every other: but only so far as that action is according to the teachings of the New Testament; and every church is to be the judge and interpreter of those teachings for itself. Note 4. — Since the government devolves on the church col- lectively, constituting a democracy, and because all the indi- viduals composing the body cannot be expected, in all cases, perfectly to harmonize, therefore, it is allowed, that the ma- jority shall rule. Note 5. — But majorities may err, and do wrong, and their acts transcend the divine statutes, and become unjust and op- pressive to minorities , thus forming an unlawful adminstration of the government ; therefore, the acts of majorities are only to be recognized, approved, and sanctioned, when they are evi- dently in accordance with the laws of Christ as recorded in the New Testament. Note 6. — In disputes and differences of opinions, large mi- norities are, perhaps, quite as likely to be right, as small majo- rities, therefore, majorities should act cautiously, and not invade their rights. But if minorities think themselves injured, there is no source of redress, no higher tribunal of appeal. They may retire, and find a home in some other church. Or they may organize themselves into a new one. Or they may call a council, and receive advice and an expression of opinions. But a council can neither correct the wrong, nor punish the wrong-doers, any further than the force of their advice and opinions may affect them, or the public sentiment. Note L— By many it is thought an evil in the indepen- dent form of church government, and a defect in its demo cratic constitution, that there is no central and ultimate tribu THE BAPTIST CHURCH DIRECTORY. 59 nal of appeal beyond and above the individual church, where both churches and ministers, when unfaithful and unworthy, can be judged and punished. But this evil is more apparent than real. And so far as the system is subject to abuse, the evils are abundantly compensated by the real, substantial and important advantages which it secures. Indeed it is enough to say that this form and method of government is divinely given ; therefore, it must be right. Therefore, also, it must be liable to the fewest evils, and pro- ductive of the greatest benefits. Note 8. — Though one church cannot exercise any act of dis- cipline upon another, yet one may pass an act of dis fellowship against another, for sufficient cause. Such an act is merely an expression of disapproval of, and refusal to, hold fellowship with said church in the communion of the Supper, for the reasons stated. An act of disfellowship, however, is seldom called for, and should be resorted to only for very grave causes, such as evident departures from the faith of the Gospel, either in its teachings or its practices, and which departures make it unworthy the confidence of sister churches. When done from trifling causes, such as differences in mere matters of internal order and discipline, it results more to the prejudice of those disfellowshipping, than of those disfellowshipped. CHAPTEK VII. ITS MINISTRY. The Gospel Ministry is of divine appointment, and stands first and highest among the instrumen- talities of spiritual good to the world. Whatever other agencies there may be for spreading the truth, whether religious education , the religious press , or any other, still the ministry is foremost, since that is specially ordained of Christ. The ministry is appointed to instruct and edify the church, and to bear the knowledge of salva- tion to the world. Every Christian disciple is under obligation to do this to the extent of his* ability; but in order that there should be no failure in this work, Christ ordained that a particular class and profession of men should be appointed to the work, whose special and exclu- sive duty it should be to preach the Gospel. Our Saviour “ ordained twelve that they should be with him, and that he might send them forth to preach 1 and “ after these things the Lord appointed other seventy also, and sent 60 1 Mark iii. 14. THE BAPTIST CHURCH- DIRECTORY. 61 them two and two before his face.” 1 And his instructions were, “ Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost ; teaching them to observe all things whatsoever I have commanded you ; and lo, I am with you alway, even unto the end of the world. Amen .” 2 I. — A Call to the Ministry. A divine call to the work of the Gospel minis- try is, and must ever be, insisted on by Christian churches, if the spirituality of religion is to be maintained. It is not enough that a man has piety, and talent, and education, and ability to explain the Scriptures, and a facility in addressing congrega- tions, and an earnest desire to do good, in order to enter this sacred office. It must not be the mere choice of a profession, nor the dictate of an ambition, which looks to the pulpit as a place for achieving distinction. It must not be in obedience to the opinions or persuasions of friends. “No man taketh this honor unto himself but he that is called of God .” 3 He that would lawfully enter the Gospel ministry must do it from the deep, undoubted, and unalterable conviction, wrought into the 1 Luke x. 1. q Matt, xxviii. 19. 3 Heb. y. 4. 62 THE BAPTIST CHURCH DIRECTORY. heart by the Holy Spirit, that such is the will and good pleasure of God concerning him — that this, and nothing else, is the work of life, ap- pointed by God for him, whether it may bring joy or sorrow, honor or dishonor, prosperity or adversity. He that can follow any other profes- sion or business with a peaceful mind, and a con- science void of offence toward God, should never enter the ministry. The signs and evidences of a divine call to the work of the ministry, are various. One evidence, and the greatest, is the inward teaching of the Spirit, by which, after long, deliberate, and prayerful consideration, and perhaps painful con- flict, the conviction becomes deep and permanent in the mind, that to preach the Gospel is the work which God has assigned to him. Another sign is, that the mind is led, by the Spirit, into a fruitful contemplation of the Scriptures, whose spirit and meaning, whose rich and gracious treasures, are unfolded and made plain to an un- usual degree. An increasing facility of expression, a freedom, of utterance, wdien attempting to explain, en- force, or illustrate any particular passage of Scripture, in public meetings, is a further indica- tion of a call to the ministry. Though at times all this may be reversed in one’s experience, and THE BAPTIST CHURCII DIRECTORY. 63 but little freedom of thought or of utterance be enjoyed, yet if, on the whole, there is an increas- ing capability, it may be regarded as evidence of the divine intention. Still further, if there be a divine call, there will be a corresponding con- viction on the part of the pious and prayerful people of God. They will be interested in, and spiritually profited by, the exercise of such gifts, and they will at length be convinced that such a one is called to preach the Gospel. And more still, if God has called one to preach, he will, in his providence, open ways for him to pursue that course of duty. There may be many difficulties in the way. The young man, who has some conviction that he is called to this work, should not be impatient nor too hasty. It may require long months to settle that question satisfactorily. Let him wait, and care- fully observe the indications of providence and the directions of the Spirit. Let him improve every opportunity that opens before him, but not attempt to hasten providences. Let him im- prove his gifts as occasion offers, and sooner or later he will become satisfied, as will also his brethren, whether or not he is called to preach. Note 1 . — It is no part of a call to the ministry that the heart rises in persistent opposition, and obstinately rebels against the divine indication. Some almost suppose that in order to have 64 THE BAPTIST CHURCH DIRECTORY. a satisfactory evidence of a divine call they must stoutly resist the will of God. This is a great mistake. Such opposition and unwillingness may arise from a deep conviction of one’s unfitness for the work, or more frequently, from the prospect of sacrificing the objects of a generous ambition in worldly goods and gains, for that life of self-denial and toil which is the lot of a faithful minister. Note 2. — Another mistake should be guarded against. A young man may be ambitious of distinction in the world, and suppose that the pulpit is the best field for ability and learning to secure that result. The pulpit will prove the most difficult and disastrous of all positions to one whom God has not called into it. Note 3. — Young men exercised on this question should avoid the influence of Christian friends in two respects. First y they should not be too much affected by the encouragements of those ardent and over partial, whose sympathies are warm and impulsive, but whose discernment may not be great, and whose judgment would not be a safe guide. Second , they should not be too much discouraged by any apparent indiffe- rence, or neglect which they may seem to receive from mem- bers of the church, or Christian friends generally. All these things are to be carefully weighed, but each one for himself, must ultimately be judge in the matter, and act from his own, rather than from the convictions of others II. — The Perpetuity of Ministerial Obliga- tions. Is the obligation involved in a divine call and appointment to the work of the Gospel ministry, of perpetual force ? Or may a man called to that work, leave it at any time for some other business, or calling? THE BAPTIST CHURCH DIRECTORY. 65 It is admitted on all hands, by evangelical Christians, that such a call is of perpetual obli- gation. It is evident that if God has put one into the ministry, the same divine authority is requisite to direct, or give permission to leave it and enter upon some other work. If dis- abled from the work, or hindered in it by pro- vidences which he cannot control, this may be regarded as an indication of the divine will, that he may remit the work permanently, or tempo- rarily, as the indications may be. But no young man should enter the ministry with any other idea than that it is for life. How one who believes himself called of God to preach the Gospel can, quietly and conscientiously, devote himself to other business and pursuits, without such providential compulsion it is difficult to understand. III. — The Sphere of Ministerial Labor. The pastor’s special and particular field of labor is in his o^v T n church and congregation, for the spiritual good of the people. He should, indeed, do all he can to countenance and aid every good cause and undertaking, by all consistent means but in no way that shall prevent or hinder a full and faithful discharge of his duties to his own flock, where his first and principal duties 66 THE BAPTIST CHURCH DIRECTORY. call him. Ministers should, therefore, and espe- cially “ take heed unto themselves, and to all the flock, over which the Holy Ghost hath made them overseers, to feed the church of God, which he hath purchased with his own blood .” 1 It must also be observed, that in many places the pastor is compelled to devote a portion of his time to secular pursuits, in order to meet the necessities of life, and support himself and family. But this should be done for godliness , not for gain ; as a means to enable him to preach the Gospel, not for worldly profit. This expe- dient, which is commendable under the circum- stances, should be abandoned, and his whole time and energy devoted to the ministry, so soon as he can be comfortably supported by the people. IV. — The Source of Ministerial Authority. Whence does the minister of the Gospel derive his authority to preach and to administer the ordinances ? Not from the Church , for they have no such authority to give. Not from a Council . since councils possess no ecclesiastical authority, being advisory only. Not from the State , for the state, as such, has no right of interference, i A zts xx. 28. THE BAPTIST CHURCH DIRECTORY. 67 either for authority or advice in ecclesiastical af- fairs. His authority, then, is derived from no human source , but from Christ , the great Head of the church, directly, by the witness and en- dowment of the Holy Spirit. No one can be correctly called, “ but he that is called of God, as was Aaron.” 1 All that a church or a council can rightfully do is to express their approbation or disapproba- tion of a man’s entering the ministry. The force of ordination is simply a recognition, an appro- bation and sanction, in a public and an impres- sive manner, of what is believed to be the di- vine appointment of the candidate to the work of the ministry. The object of council and of church action is, not to impart the right or abi- lity to preach the Gospel, but to ascertain if such right and ability have been divinely imparted, and if so, to approve their exercise. Minis- terial rights and abilities are not subject to councils, nor to churches ; but churches and councils judge of their existence, and approve of their exercise . 2 Note 1 . — Any individual who believes himself called of God to the work, as one under law to Christ, and ultimately respon- sible to him alone, has a right to preach the Gospel, though churches and councils, should oppose such a course. i Heb. v. 4. 8 See Part First, chap. xii. 1. 68 THE BAPTIST CHURCH DIRECTORY. Note 2.— The right of any man to be the minister and pastor of any particular church, is derived from that church itself. No man, or body of men can make him a minister to them without their consent ; while, if they so determine and choose him, he is to them a minist i r, though councils and churches should for- bid it. A man’s authority to preach the Gospel and administer the ordinances cones from God directly, and only. A man’s right to do these filings in any particular church, comes from that church alone. Note 3. — But st ppose a man believes himself called to preach, and insists on the exercise of this right, while the church of which he is a member, after long and careful consideration, are convinced that he lias not been called to that work, and that he ought not to undertake it. The church has its authority , as well as the individual his rights. In such a case, the church may, in the exercise of its lawful and legitimate authority, labor with, admonish, and if need be, rebuke such a one, and if he will not hear them, discipline and even exclude him from its fellowship, if such a course be deemed necessary. V. — The Ordination of Ministers. The New Testament meaning of ordination is “ appointing , 55 “ setting apart 55 to the ministerial work — one who was divinely called to it. In the case of a pastor, the appointment, or ordination was done by a vote of the church ; in the case of an evangelist or missionary by the concurrent agreement of the church and ministers inte- rested. Thus our Saviour “ ordained twelve that they should be with him , 551 and “ appointed 1 Mark iii. 14. THE BAPTIST CHURCH DIRECTORY. 69 other seventy, also , 55 1 and Paul directed Titus to “ ordain elders in every city . 55 2 This ordination, or appointment, was some- times, perhaps usually, accompanied by prayer for the divine blessing, and by the laying on of hands by the Presbytery , that is the presbyters, or ministers, as a solemn dedication of the indi- vidual to a most sacred and responsible work. Ordination, therefore, as now practised, does not pretend to confer any authority, rights, abi- lities, or power on the candidate, either by churches or councils, but in a formal and solemn manner, to recognize him as one whom God has called, and the church has chosen to the work of the ministry, and to give him the sanction and encouragement of their approbation in it. Some public religious service is usually held, though not essential, nor is the particular form' of it prescribed by any Scriptural precept or example, except as prayer and the laying on of hands, has the warrant of Apostolical precedent. The usual course of proceeding is as follows : The church of which the candidate is a member, having determined on his ordination, invites a council by sending letters to such churches as they prefer, requesting them to send their pastor 1 Luke x. 1. 2 Tit. L 5. 70 THE BAPTIST CHURCH DIRECTORY. and brethren (usually two) to consider the pro- priety of, and if the candidate should be ap- proved, to aid in ordaining. , In some parts it is customary, instead of a council, to call the ministers only. The council, when convened, examines the candidate as to his “ Christian experience,” “ Call to the ministry,” and “ Views of Scripture doctrine.” If satisfied in all these respects, they vote their approval, and pro- ceed to the services of ordination, either at the same, or at some subsequent time, as the council shall decide. It is customary to ap- point ministers to perform various parts, such as the “ sermon,” “ ordaining prayer,” “hand of fellowship,” “ charge to the candidate,” and, if ordained as a pastor, “ charge to the church.” In these appointments the candidate is usually consulted. Note 1 . — If the council should refuse to ordain the candidate, still the church can have him as their minister if they choose to do so, and none can prevent them. The independence of churches cannot be questioned. This, however, under ordi- nary circumstances, would not be expedient. Neither the church nor candidate would be likely to command the approba- tion, respect, and confidence of the churches, or the community at large, after a council had refused to ordain, for what it con- sidered good cause. 1 Note 2. — A call to the ministry does not of necessity involve 1 See Part First, chap. xii. 1. THE BAPTIST CHURCH DIRECTORY. 71 an immediate entrance upon its duties. Hence, a church or a council may have good reason to believe that a young man has been called to the work, and yet, on account of his inexperi- ence, want of knowledge of church structure and discipline, and of ministerial duties, or for other reasons, may think it highly important that he should be instructed in the ways of the Lord more perfectly, before assuming the government of the church, and the public duties of the ministry ; in the meantime improv- ing his gifts in more private spheres. Note 3. — Since the peace and prosperity of a church so vi- tally depend on the knowledge, discretion, and experience of a pastor, and his ability to guide its affairs, as well as his ability to preach the Gospel, therefore a church should use the utmost care in calling one to ordination, and the council which examines him, should give a wide range to their investigations, and tho- roughly inquire into his general competency for the work. YI. — The Qualifications of Ministers. The qualifications of Gospel ministers, as pre- scribed by inspiration, are set forth in the pas- toral Epistles of Paul, and should be earnestly insisted on by churches and councils. They are found in 1 Tim., chap, iii., and in Titus, chap, i., as follows : He should be “ blameless, 1 55 “ the husband of one wife, 55 “ vigilant, 55 “ sober, 55 “ of good be- havior, 55 “ given to hospitality, 55 “ apt to teach, 55 “ not given to wine, 55 “no striker, 55 “not greedy of filthy lucre, 55 “ patient, 55 “ not a brawler, 55 “ not covetous, 55 “ one that ruleth w T ell his own house, having his children in subjection, 55 “ not a nov- 72 THE BAPTIST CHURCH DIRECTORY. ice,” “ bearing a good report of them that are without,” “not self-willed,” “not soon angry.” Such qualifications could not fail to make good ministers of Jesus Christ. Note 1 . — As to a course of scholastic . education , whether literary or theological, as a preparation for the work of the ministry, no certain amount nor given standard can be fixed upon. The importance and difficulties of the ministerial profes- sion make it necessary that the student should avail himself of the largest and most liberal culture practicable under the cir- cumstances. His own convictions of duty, the indications of Providence, and the advice of wise and prudent friends, must decide the question. Certain it is, that no given amount of preparatory study is an indispensable condition of ministerial fitness, or of ministerial success. Note 2. — By the student in his preparatory study, a prudent discretion is to be used as to the exercise of his ministerial gifts. It is of the greatest advantage to him that he often engage in preaching and other religious duties in public. But this should not be pursued to such an extent as to become inju- rious, by diverting his mind from study, and preventing that mental training and acquisition of knowledge so important for him to possess. TIL — The Discipline of Ministers. Ministers, as members of the church, are sub- ject to its authority and discipline, the same as other members. But since, from the nature of their office and standing, their course and con- duct may affect the interests of Gospel truth more widely than that of private members, it THE BAPTIST CHURCH DIRECTORY. 73 requires unusual wisdom and prudence in dealing with them, when they fall into error and sin. For the same reason unfavorable reports respect- ing them should be received with great caution, and charges which implicate their moral, or ministerial character, should be entertained only on very strong evidence. Thus the Apostle justly and prudently decreed, “ Against an elder receive not an accusation, but before two or three witnesses.” 1 In instances of discipline,, where the case is clear, the church proceeds accordingly. If the case be doubtful and difficult, and the church di- vided in counsel and action, it will be judicious to call in private brethren as advisers, or to call a council for advice, and add the sanction of their opinions to the action of the church. Such deci- sions will seem less the result of passion or of prejudice, than the judgment, of an agitated church. Note 1 . — A council can neither make nor unmake a minister. No council, therefore, can put a man out of the ministry. All they can do, is to declare that he is, in their opinion, unfit or disqualified to be a minister, and that they cannot fellowship him as such. Note 2. — All ecclesiastical authority resides in a church , and yet a church cannot, in any proper and absolute sense, depose 1 1 Tim. v. 19. 4 74 TIIK BAPTIST CHURCH DIRECTORY. a man from the ministry, except so far as that ministry relatea to themselves. They can discharge or depose him from being their minister, and declare him, in their opinion, unworthy to fill the sacred office. But any other church can have him as their minister, if they so desire, since each church is entirely independent in the choice of its own officers. Note: 3. — Such action, however, on the part of councils or churches, though having no power to compel or to enforce penalties, substantially effects the same end through the force of public sentiment, which will, sooner or later, lead a man thus declared unworthy, to retire from the sacred calling. Note 4. — A church might declare a man unfit for the minis- try, and discharge him from its office, while, at the same time, they might be satisfied to retain him still in their fellowship, as a private member. His ministerial, rather than his Christian character being involved in the discipline. Note 5. — If a minister be excluded from the fellowship of a church, such exclusion is a deposition from the ministry, so far as any church action can effect a deposition. If a man be not fit to be a member of a church, he cannot be fit to be a minister of the Gospel. VIII. — The Licensing of Ministers . 1 It is customary for churches to grant a license to those whom they believed called to preach, but who are not yet ready for ordination, and a full entrance upon the work of the ministry. This license is simply an approval by the church of the course which the candidate is pursuing. It imparts no rights, and confers no powers upon ! See Second Part, chap. viii. 11. THE BAPTIST CHURCH DIRECTORY. 75 the candidate, but only expresses the conviction that he possesses gifts and capabilities which indicate a call to the ministry. A license should not be given by the church until they have had sufficient opportunity to judge for themselves in the case. Churches should be exceedingly careful not to grant licenses without sufficient evidence of a divine call in the case of the candidate, and equally careful to approve and encourage, where there is good evidence of such a call. Note 1 . — Ordination does not, of necessity, follow the grant- ing of a license. The church may have occasion to change their opinion of the candidate’s call, and may, at any time, for suffi- cient cause, revoke his license. Note 2. — A church should never grant a license as a matter of mere gratification or convenience, or simply because they dislike to refuse. Note 3. — A letter of commendation is sometimes given a young man, approving of his entering upon a course of study, with the ministry in view, but deferring the license until better opportunities are offered to judge of his gifts and calling. CHAPTER YIII. ITS MEMBERSHIP. The nature of Church Membership is a ques- tion of great importance. What are the quail • fications for, rights and privileges of members; how the relation may be formed, and how it can be dissolved ; all these are questions vital to a scriptural church polity, and to each member’s welfare. I. — Qualifications for Membership. The qualifications for church membership are three , namely : 1. A Regenerate Heart. — The person must be able to give satisfactory evidence that he has been regenerated by the Spirit of God, and has passed from death to life. 2. A Scriptural Faith . — He should also in the judgment of the church, have his faith based on, and according to the Scriptures, so as not to bring false doctrines into the body of Christ. 3. A Christian Life. — His life, since he has professed faith in Christ, must be consistent with 76 THE BAPTIST CHURCH DIRECTORY. 77 that profession, and according to godliness so far as it is, or can be known by the church. Note 1. — It is not every person that can give an equally satisfactory relation of Christian experience; nor are those always the most certainly regenerate, who can tell the most remarkable experience. But no person should be admitted, unless the church, in some way, have satisfactory evidence that he is regenerate. Note 2. — Persons on entering a church may be ignorant of many things in Scripture doctrine, which they will afterwards learn. Nor should they be rejected simply on that account. Indeed, they enter the church as the school of Christ, to receive instruction. But no one should be admitted who holds and maintains doctrines contrary to the Scriptures. II. — Mode of Admission. There are three ways in which a person may be admitted to membership in. the church : 1. By Baptism . — A person may be admitted by baptism, on a profession of faith in Christ. Such a one makes known his desire for baptism to the pastor, or brethren, who become satisfied of his fitness for membership. Then the person, if encouraged by the pastor and brethren, comes before the church at its church meeting, or such other time as it may appoint, and relates his Christian experience, and views of duty and of doctrine. After he has retired, the church votes whether he shall 78 THE BAPTIST CHURCH DIRECTORY. be received to membership “ on being bap- tized.” In some churches, the name of the candidate is announced at a public meeting, previous to that on which he is to be received, to give all an opportunity of acquaintance with the fact. In some churches also, the candidate is required to come before a committee and make his request; and if the committee regard it unfavorably, his application is not presented to the church at all. 2. By Letter . — A person may receive from the church, of which he is already a mem- ber, a letter of commendation and dismission, and with it be received to membership in another church, providing the one from which he comes be of the same faith and order. Such a one is received by vote of the church, as in the previous case ; and though not abso- lutely necessary, yet it is desirable that he should be present, and verbally express his wish to be received. 3. By Experience . — It is sometimes the case, that persons who have received baptism, but by some means are not members of any church, or are members in another denomination, desire to be admitted to membership. They bring no let- ters, nor are they re-baptized ; but after giving a satisfactory relation of their Christian experi- THE BAPTIST CHURCH DIRECTOR'S . 79 ence, and if their faith and Christian character be satisfactory, they are admitted to the fellow- ship of the church on their Christian experience . The names of candidates to be received by letter and experience , as well as those for baptism, are publicly announced at some meeting previous to their reception. Note a . — In many churches, particularly in cities and large towns, to guard as carefully as possible against receiving unsuit- able persons, some member named by the pastor acts as a com- mittee to inquire into the case of each one to be received, and reports to the church at the time of his reception. Note 1 . — Persons cannot be received to membership on the credit of letters , from other denominations. Such letters are accepted only as testimonials of their previous standing and Christian character ; but the applicants are to be received either by baptism — if not already baptized — or on their Christian ex- verience } related in person before the church. Note 2. — It is a rule, generally acted on, that no person shall be received into the church to the grief of any one who is already a member. Hence, although the vote of a majority present at any regular meeting properly decides any question of business, yet, in receiving and excluding members, and other important business, it is very desirable there should be a general harmony, and if possible, entire unanimity. Note 3. — It may often be expedient for the church to post- pone the reception of a candidate, for a time, to give oppor- tunity for a better acquaintance with him, and for greater harmony in its action respecting him. But the Scriptures cer- tainly do not authorize any system of probation , by which every candidate is required to wait a specified time, before being admitted to the fellowship of the church. 80 THE BAPTIST CHURCH DIRECTORY. Note 4. — To baptize persons who do not unite with any church , is generally considered subversive of good order, and destructive of church organization. They should be approved of, and received by the church, before being baptized. Yet there are possible exceptions, where no church exists, or where they are baptized to constitute one, and in some other unusual and extraordinary circumstances. Note 5. — Nor is it expedient or promotive of good order, for ministers to baptize persons, who wish to unite with churches of another denomination. Such persons should receive baptism from the pastors of the churches with which they unite. Note 6. — Persons who give evidence of a regenerate heart, a scriptural faith, and a godly life, have a right to be admitted to the privileges of the church, and are not to be denied baptism and membership, if they request it. Note 7. — It is customary, when members are admitted to the church, whether by letter or baptism, for the pastor to give them “ the right hand of fellowship.” This is usually done at the communion service, immediately before the ordinance is administered. The act is designed, simply as an expression of the church’s welcome and fellowship for those received ; and. though not required by any scriptural authority, is very appro- priate, and is favored by Scripture analogy. In some churches, particularly at the South, the hand of fellowship is given by the various members present, in order, instead of by the pastor exclusively ; a practice which, though less convenient, is a more forcible expression of fraternal welcome. III. — Mode of Dismission. There are also three ways of dismissing mem- bers from the church. 1. By Letter. 1 -— A member may receive a let- 1 See Second Part, chap. viii. i. 8. THE BAPTIST CHURCH DIRECTORY. 81 ter of commendation and dismission from the church of which he is a member, and with it unite with another church of the same faith; and when so united is dismissed from the former church. 2. By Exclusion . — When the church, in the exercise of its lawful discipline, withdraws the hand of fellowship from any one, he is thence- forth no longer a member. 3. By Death . — The death of members, of course, dissolves their connection with the church on earth. Note 1. — No member can withdraw from the church. He must be regularly dismissed by the action of the church. Nor can one have his name dropped, nor be excluded, at his own request. Note 2. — -Nor can the church compel any one to take a letter and withdraw, without his consent. Such would be virtually an exclusion from its fellowship. Note 3. — The one receiving a letter, is still a member, and subject to the authority and discipline of that church, until he has actually connected himself with another. Note 4. — It is usual for the validity of letters to be limited to some specified time — three, six, or twelve months ; after the expiration of which time they are useless, but may be renewed. Note 5. — Letters thus given, can be revokedby the church at its discretion, any time previous to their being used. Note 6. — Any member has a right, at any time, to ask for, and receive from the church, a certificate of his membership and standing ; but subjects himself to discipline, if he makes an improper use of it. 4 * 82 THE BAPTIST CHURCH DIRECTORY. Note * 7 . — Letters cannot properly be given to unite with a hurch of another denomination. It would be manifestly incon- sistent for one church to dismiss or recommend its members to unite with another church with which it did not hold fellowship. Note 8. — If members have occasion to remove their residence near some other church of the same faith and order, they should take letters and unite where they go. Churches should require their members to do this, unless the circumstances are so peculiar as to make it impracticable. The too common prac- tice of holding membership in one church, and habitually wor- shipping with another, cannot be justified, nor approved. Note 9. — Persons excluded from one church, should not be received to the fellowship of another, except where the most manifest wrong has been done them, and where the church excluding, refuses to do them justice ; nor even then, till after the most patient and careful investigation, and endeavors to reconcile the difficulty. Yet cases may occur, where it is the duty of one church to bear this witness against the manifest wrong done by another, and to receive the unjustly excluded member into its own fellowship. Note 10.— When a member unites with a church of ano- ther denomination, the hand of fellowship is withdrawn from him , though otherwise of good Christian character, and though he may have acted conscientiously in what he has done. The act implies no immorality, but as his church is not in fellowship with that to which he has gone, they cannot consistently con- tinue fellowship with him in such a church. Note 11. — In voting on the reception, dismission, discipline, or exclusion of members, several cases should not be included in the same vote, but each one acted on singly and separately. Note 12. — The dropping of members is merely placing on a separate list the names of those of whom the church has lost all knowledge. They are not dismissed from the church, nor re- ported as members; but whenever discovered their names are restored to the record. No one can be dropped as an act of dis- cipline, nor when his residence is known. CHAPTER IX. ITS DISCIPLINE. By discipline is meant that system of internal order and government by which the church ad- ministers the laws of Christ, so as best to secure the peace, purity, edification, and efficiency of each member and of the whole body. It applies particularly to the settlement of difficulties, and the removal of offences — what is sometimes called corrective discipline . It is of the utmost importance that a correct Scriptural discipline be strictly maintained in every church. The neglect of it fills a church with evils which check the growth of piety, hin- der the success of the Gospel, and reproach the Christian profession; while from an injudicious, unreasonable, and unscriptural exercise of it, more difficulties, dissensions, and divisions have arisen than perhaps from any other single cause. Every well organized society or government has its laws and regulations, in which each one on becoming a member or citizen, acquiesces, to 88 84 THE BAPTIST CHURCH DIRECTORY. which he pledges his support, and by which he submits to be governed, so long as he shall belong to it, and leave it, if he ever leaves it, according to its stipulated forms. A Christian church is the most perfectly constructed society known to men, and its system of government and discipline, the most complete. As each member, on entering a church, solemnly covenants to maintain and observe these, so he should consider himself bound by the most sacred responsibilities to honor and observe its doctrines, ordinances, and regulations, so long as he shall remain in it. There are three laws for Christ’s house, royal decrees, given by him who is “ Head over all things to the Church,” 1 which stand invested with all the sanctions of divine authority, and which, could they be known, loved, and obeyed, if they did not absolutely prevent all offences, would obviate the necessity for private labor and public discipline. They would make churches “ households of faith,” where Christians should abide “ in the unity of the spirit, and in the bond of peace 2 green pastures where the flock should rest in safety, and feed with joy. Will not every disciple make them the guide of his life? * Eph. i. 22. 2 Kph. iv. 8. THE BAPTIST CHURCH DIRECTORY. 85 First law : for every disciple ; the law of love . — “ A new commandment I give unto you, that ye love one another ; as I have loved you, that ye also love one another .” 1 This, if strictly obeyed, would prevent all cause of grief and offence, either personally to brethren, or publicly to the church. It would prevent cold indifference to each other’s welfare, unfounded suspicions, causeless accusations, jealousies, animosities, bit- terness, hatred, and revenge, and cause each to love the other u with a pure heart, fervently.” Second law : for the offender ; the law of confession . — “ If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift .” 2 This law makes it obligatory on every one who supposes that a brother has aught against him, to go to such a one without delay, and procure a reconciliation. And this he must do, whether there is any just cause or not for that brother to have aught against him. Whether or not he has given that brother reason for grief ; but knowing that he has grief, he must go and attempt a reconciliation with him. 1 John xiii. 84. 2 Matt. v. 2? 86 THE BAPTIST CHURCH DIRECTORY". Third law: for the offended ; the law of forgiveness . — “ If thy brother trespass against thee rebuke him : and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn to thee say- ing, I repent, thou shalt forgive him.” 1 This enjoins a perpetual personal forgiveness of inju- ries. It does not indeed require the same regard for one after repeated offences, as before; for this might be impossible. Nor does it require that a church should of necessity be hindered from undertaking a course of discipline with an offender, nor prevented from completing a course already begun, simply because he declares his repentance. Unhappily these laws are not strictly observed, because offences do come. It is needful, there- fore, that each one should understand how to deal with them. 1. The object of discipline is to encourage and increase the good, and to restrain, rebuke, and remove the evil, 1‘ for the edifying of the body of Christ,” that it may be “ perfect in love,” and without reproach. It is not to gratify personal animosities, nor to secure selfish ends, but to reclaim the wandering, guide the wayward, and 1 Luke xvii. 3. THE BAPTIST CHURCH DIRECTORY* 87 secure the best spiritual welfare of each and of all for which discipline is to be exercised. 2. The spirit of discipline, in which it must be administered in order to be effective, is of the very first importance. It must not be a spirit of dictation, of pride, of vindictiveness, nor of assumed superiority, but of gentleness, meekness and love. The perpetual guide, worthy to be written in gold on the walls of every church, or better still, inscribed by the Spirit of God in every Christian heart, is “ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness.” 1 3. The right of discipline cannot be questioned. That churches have a right to exercise a constant watch-care over all their members, to reprove them when erring, and withdraw fellowship from them when incorrigible, is a necessity arising from the very nature of their organization, and is most clearly declared by our Saviour, and recognized by his Apostles. “ But if he neglect to hear the church, let him be unto thee as a heathen man and a publican 2 u Therefore put away from among yourselves that wicked per- son.” 8 4. The duty of discipline is evident from tho 1 Gal. vi. 2. 2 Matt, xviii. 17. 3 1 Cor. y. 18. 88 THE BAPTIST CHURCH DIRECTORY. consideration of its nature, its objects, and the right to exercise it with which the church is invested. A church is unfaithful to itself, and to Christ, and to each of its members, which neglects it. “ If thy brother trespass against thee rebuke him ; and if he repent forgive him.” 1 “ Them that sin, rebuke before all, that others also may fear.” 2 “ Wherefore come out from among them.” 3 Because if “ one member suffer, all the members suffer with it.” 4 5. The limit of discipline is the law of Christ. The church cannot go beyond what the Scrip- tures authorize ; it cannot make laws — -it can only execute those which Christ has made. It must not invent rules or plans of government, but only use those found in the word of God. “ I beseech you, brethren, mark them which cause divisions and offences, contrary to the doc- trine which ye have learned.” 5 “ Now I praise you, brethren, that ye remember me in all things, and keep the ordinances as I delivered them to you.” 6 6. The result of discipline — of all corrective discipline — must be the correction or removal of the evil — the reclamation or expulsion of the evil doer. A course of discipline begun for the 1 Luke xvii. 3. 4 1 Cor. xii. 26. 2 1 Tim. v. 20. 6 Rom. xvi. 17. 8 2 Cor. vi. 18. 6 1 Cor. xi. 2. THE BAPTIST CHURCH DIRECTORY. 89 correction of offences, must not cease until one of these results be secured. “ Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us .” 1 “ If he neglect to hear the church, let him be unto thee as a heathen man and a publican .” 2 Offences are usually considered as of two kinds : namely, private and public . These terms are not designed to express the nature or degree of evil done, nor are these classes very clearly defined. This distinction has reference mainly to the objects of offences, and the manner of their treatment. I. — Private Offences. A private offence is an offence committed by one member against another member, and not against the whole church, as such. It is an in- jury done by word, action, or otherwise, inten- tionally or unintentionally, by one member, against the person, character, estate, or feelings, of another member. So long as such matters of difficulty exist and are treated privately ; that is, between the per- 1 2 Thes. iii. 6. 2 Matt, xviii. 17. 90 THE BAPTIST CHURCH DIRECTORY. sons concerned, and are not brought before the church in a public manner for its notice and action, they are j 'private offences ; but become public when brought before the church. The course to be pursued in such a case, is pre- scribed by our Saviour in Matthew xviii. Any departure from this rule, is in itself an offence. It is as follows : 1. First Step . — The member who considers himself injured , must go to the offending one , tell him his cause of grief, and between them- selves alone, if possible, adjust and settle the difficulty. “ If thy brother shall trespass against thee, go and tell him his fault between thee and him alone ; if he shall hear thee, thou hast gained thy brother. 5 ’ Note 1 . — It is here made obligatory on the injured or offended one to go to the offender. This is wisely ordained, since, although the offender is bound by every consideration of justice to go to the offended brother, and confess his sin, yet possibly he may not be aware of the evil he has done, or he may be so perverse and evil-minded as to be unwilling to do justice to an injured brother. But the offended one having done no wrong himself, would be likely to go in a gentle, meek, and forgiving temper of mind, prepared to “gain a brother.’’ Note 2. — This rule requires that the offended member shall go and tell the offender his fault between themselves alone. No fear, or false delicacy, shall prevent his telling him his fault. He must not tell it to any one else , until he has told the offender. THE BAPTIST CHURCH DIRECTORY. 91 He must not tell it in the presence of any third person. His object must be to u gain his brother,” not to accuse, condemn, or punish him. Nor must he say that since the other did the wrong, he must come to him first. 2. Second Step . — If this step shall fail of suc- cess, then the offended member must take one or two of the brethren, seek another interview with the offender , and thus, possibly, by their united wisdom and piety, they may succeed, where him- self alone had failed. “ But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” Note 3. — -The offended one must not make the matter public even after the first attempt at reconciliation ; nor abandon the matter, unless, indeed, he has “ gained his brother nor tell it to any except to the “ one or two more.” Note 4. — The object of taking the il one or two more,” (who should be pious, prudent, and experienced brethren,) is chiefly that they may act as witnesses between the two. They shall witness whether the offended brother goes in the right spirit ; whether he has sufficient ground for complaint ; whether he has evidence to sustain his charge ; and, also, whether the offender exhibits a wrong spirit. Thus will they be prepared to testify in the case if it comes before the church, so that the church can have their testimony on which to base their own action. This “ one or two more ” are also to act as mediators between the offender and the offended, and if possible settle the difficulty. 3. Third Step . — If this attempt also he imsuc- 92 THE BAPTIST CHURCH DIRECTORY. cessful, then the injured one must tell the whole matter to the churchy and leave it in their hands to be disposed of as they shall think best. “ And if he shall neglect to hear them, tell it unto the church ; and if he neglect to hear the church, let him be unto thee as a heathen man, and a publican.” Note 5. — When he refuses to hear the “ one or two more,” then it is to be told to the church, and not till then. It then becoming a public offence, is in the hands of the church to be disposed of, as in their wisdom they shall think best. Note 6. — Let it be here observed that a mere neglect to hear the “ one or two more ” brings it before the church ; and a neglect to hear the church, ends in exclusion. An open and decided refusal to hear the church, is not necessary ; but only a neglect to hear, persisted in by the offender. It should be most solemnly impressed on the mind of every church member and every church officer, that this course, for the treatment of per- sonal difficulties, was prescribed by Christ as a positive law for his church, and that it stands invested with all the sanctions of divine autho- rity, and can never be departed from with impu- nity. If every church would require a strict and invariable compliance with this course of pro- cedure, it would greatly lessen the number of personal difficulties, and make those which did arise comparatively harmless. THE BAPTIST CHURCH DIRECTORY. 93 Note 7. — All this is to be done in love and meekness — in the spirit of Christ, with the desire and manifest design to win an erring brother, rather than to be avenged on, and to punish an offending member. Note 8, — Every one who is at all aware of having grieved or offended another, should without delay seek the one aggrieved, and by such explanations, confessions, and reparations, as may be demanded, remove the cause of grief. Note 9. — If any member should attempt to bring before the church, or in any other way make public, any matter of private grief or offence, until he has fully pursued the above course, as prescribed in the Gospel, he becomes an offender himself, and subject to discipline. Note 10. — If members become involved in personal difficulties, and make no effort to settle or remove them, or if they take any other oourse than the scriptural one set forth by the Saviour, they become themselves offenders against the church, and are subject to its discipline. Note 11. — Where personal difficulties are known to exist, which the parties themselves will not, or cannot, settle, the officers or other members should use their utmost endeavors to reconcile and remove them privately, and avoid, if possible, bringing them before the church. Note 12. — But when all private efforts fail to reconcile and remove such difficulties, the case should be taken up by the church, and treated as a public offence. The continuance of such things is greatly injurious to the prosperity of the body. Note 13. — There may be instances of private offences, where, though the offended individual may be willing to dismiss the case, yet the church thinking its character compromised, or its welfare injured in the act, may find it necessary to take it up, and pursue a course of discipline with the offender. Note 14.— When any member refers any private difficulty to the church which he himself has failed to settle, he should then leave it entirely in their hands, and be satisfied with what- 94 THE BAPTIST CHURCH DIRECTORY. ever disposition they make of it, neither complaining at the re« suit, nor attempting to prosecute it further. Note 15. — Nothing can properly be considered a reasonable cause of offence, or matter of discipline, but what is manifestly forbidden in the Scriptures. Members may see things in others which they personally dislike, but which cannot justly be con- sidered as subject to ecclesiastical complaint or discipline. They are matters for Christian forbearance, to be endured, if they cannot be corrected in some other way. Note 16. — Nothing can be considered a just and reasonable cause for the withdrawal of fellowship, and exclusion from the church, except it be clearly forbidden in, or contrary to, the Scriptures, and what would have prevented the reception of the individual into the church, had it existed at the time, and been persisted in. Even these do not ordinarily lead to disfellowship and exclusion, provided they be confessed, repented of, and for- saken. II. — Public Offences. A public offence is one, not against any par- ticular individual, but against the church as a body ; an injury to the cause of piety, a reproach to the Gospel, a scandal to the Christian name and profession. Every difficulty or offence, when it claims the attention of the church as a body, and comes before it, for its action, is a public offence. All those difficulties which individuals cannot appro- priately reach or undertake ; or such as they might, but will not attempt to settle ; or such as THE BAPTIST CHURCH DIRECTORY. 95 having attempted, they fail to reconcile or re- move, come within this class. A. THEIR CHARACTER. The following constitute the more common causes of public offence : 1. False Doctrine . — Holding doctrines funda- mentally false, and contrary to the faith of the church, and the word of God. “if any man preach any other gospel unto you than that ye have received, let him be accursed. 55 1 “ If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed. 552 2. Disregard of Authority . — When a mem- ber refuses to regard the authority, and submit to the requirements of the church. “ But if he neglect to hear the church, let him be unto thee as a heathen man, and a publican. 55 8 “Now we exhort you, brethren, warn them that are unruly. 55 4 3. Contention and Strife . — Where a member is factious, foments discords, stirs up strife, and becomes a leader of evil, disturbing or destroy- ing the peace of the church. “ I beseech you, brethren, mark them which cause divisions and 1 Gal. i. 9. 2 2 John 12. 8 Matt. xv>ii. IT. 4 1 Thes. v. 14. 90 THE BAPTIST CHURCH DIRECTORY. offences, contrary to the doctrine which ye have learned, and avoid them.” 1 4. Immoral Conduct . — Such acts ana practices as are inconsistent with that rectitude and purity of life, which the Gospel inculcates and requires. “ But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner ; with such a one, no not to eat.” 2 5. Disorderly Walk . — Such a course of con- duct, or habit of life, as is contrary to, and sub- versive of, the professed faith, and established order of the church, of which the person is a member. It does not necessarily imply immo- rality of conduct. “ Withdraw yourself from every brother that walketh disorderly, and not after the tradition which he received of us.” 8 “ There are some which walk among you disor- derly, working not at all, but are busybodies.” 4 6. Covetous Spirit . — "Where a member will not contribute according to his evident ability for the support of the Gospel, and refuses to bear his proportion of the pecuniary burdens of the church, evincing a covetous disposition. “For this ye know, that — no covetous man, who is an » Rom. xyi. 17. 2 1 Cor. v. 11. 3 2 Thes. iii. 6. 4 2 Thes. iii. 11. THE BAPTIST CHURCH DIRECTORY. 97 idolater, hath any inheritance in the kingdom of Christ.” 1 “ If any man that is called a brother be covetous, with such a one, no not to eat.” 2 7. Arrogant Conduct . — Where a member in a spirit of pride and arrogance, assumes authority which does not belong to him, and undertakes to domineer over the members and to rule the church. “ I wrote unto the church : but Diotre- phes, who loveth to have the preeminence among them, receiveth us not, wherefore if I come, I will remember his deeds.” 3 8. Going to Law . — The going to law with breth- ren “ before unbelievers,” and the prosecution of each other before civil tribunals, instead of set- tling their difficulties “ before the saints.” This was severely censured by the Apostle, and deserves to be made a cause of discipline in every church. “ I speak to your shame : Brother goeth to law with brother, and that before the unbelievers. Now, there is utterly a fault among you, because ye go to law with one another. Why do ye not rather take wrong ? Why do ye not rather be defrauded ?” 4 1 Eph. v. 5 s 3 John 9. 5 2 1 Cor. v. 11. 4 1 Cor. vi. 6. 98 THE BAPTIST CHURCH DIRECTORY. B. THEIR TREATMENT. In cases of public offence, a correct course of discipline would be as follows : 1. The first member who has knowledge of the offence should, the same as in private cases, seek the offender; and if possible reconcile or remove the difficulty. This should be done be- cause each member suffers in the wrongs of the church ; and because such a course of private labor in a Christian spirit is most effectual. And if there are many pursuing such a course with the offender at the same time, so much the more effectual will it be. 2. But if no one can or will pursue such a course of private labor, or if such a course be unsuccessful, then any member having know- ledge of the case, should bring it before the church at its next meeting for business. Before doing this, however, it would be prudent to con- sult with the pastor, and judicious brethren. It should be kept out of the church so long as there is hope of adjusting it privately. 3. The church having knowledge of the case, should call the offender before them to answef to the charge, where he should hear the evidence against him, know the witness, and be allowed to answer for himself. THE BAPTIST CHURCH DIRECTORY. 99 4. If the offender cannot or will not appear oefore the church, they should appoint one or more, to visit and labor with him, and report the result to the church. The committee thus ap- pointed should go in the name of the church, and invested with its authority, plainly making known the business ; but they should go in the same spirit, and with the same design as if in a private difficulty they sought to gain their brother. 5. If in any case of discipline, and at any stage, the accused brother disproves the charge, or, in any ordinary case, if he admits it, confesses the wrong, makes suitable acknowledgment, and reparation as far as possible, together with pro- mise of amendment, this should be deemed suffi- cient and the case dismissed . The purity of the church is vindicated, its authority sustained, and an erring brother brought back to Christ, and to his people. 6. But if, after patient, deliberate, and prayer- ful labor, all efforts fail to reclaim the offender ; then, however painful the necessity, the church must withdraw from him its fellowship. Note 1 . — Every member tried by the church, has a right to require and receive copies of all charges against him, the names of his accusers and of the witnesses, both of whom he shall have the privilege of meeting face to face, hearing their accu- 100 THE BAPTIST CHURCH DIRECTORY. sations and testimony, bringing witness on his side, and answer* ing for himself before the church. Note 2. — Every person tried by the church should be allowed every opportunity, both as to time, place and circum- stance, to vindicate himself. The very justice of Christ’s house should incline to mercy. Note 3. — Every member, whether on trial or having been excluded, has a right to receive authentic copies of the records of all proceedings held by the church in his case. Note 4. — It would not be proper for any member on trial before the church, to bring a person who is not a member to appear as his advocate and plead his cause. Note 5. — In every case of exclusion, the charges against the member, and the reasons for his exclusion should be care- fully and accurately written out, and entered on the records of the church. Note 6. — It is customary also, to notify the individual of his exclusion , by sending him a copy of the records of the final action in his case. Note 7. — The church ought not to entertain a charge against any member, unless the evidence be such as to male its truth highly probable, if not certain. Note 8. — Offences may occur of such an aggravated cha- racter, as to require, when fully proven, that the church should at once withdraw its fellowship from the offender, without any other attempt to labor with him, and notwithstanding all con- fessions, penitence and promises. Note 9.— If the church shall find that it has dealt unjustly with a member, or excluded him without sufficient cause, it should at once proceed, of its own accord, and without his re- quest, by concession and a restoration , to repair by every pos- sible means, the injury it has done him. Note 10. — The church should not forget those excluded from its fellowship, but kindly seek to do them good, and to reclaim them to godliness. THE BAPTIST CHURCH DIRECTORY. 101 Note 11. — So also, should the church, at any time, be willing to grant a rehearing, if requested by an excluded member, pro- viding he gives assurance that he can establish his innocence^ or satisfy them by his acknowledgments. Note 12. — The church should restore to its fellowship, at his request, any excluded person, whenever his reparation and confession for the past are satisfactory, and his present walk according to godliness. Note 13. — Pastors, deacons, and all officers must be subject to the same discipline, and administered in the same way, as other members of the church. 1 Note 14. — In all things, not contrary to his conscience, the member should submit to the authority of the church. But in all questions of faith and conscience, he should do what he believes to be right, even though the church should condemn him for it. Note 15. — While on the contrary, the church must not fail to exercise its legitimate and rightful authority, and discipline its members for what it regards as sufficient cause, even though such members consider the discipline unjust, and think them- selves injured by it. Note 16. — No one while on trial before the church, can pro- perly accuse, or bring charges against another member. His own case must first be decided on its own merits. If his offence be proven or confessed, no accusations made against others can justify it, or should be allowed. But any statement can be made, or evidence produced, which may tend to prove the innocence, or palliate the offence of the accused, even though such statement should implicate others. See First Part, chap, vil 7. CHAPTER X. ITS BUSINESS. Much of the harmony and prosperity of a church depends on the correctness and punctual- ity with which its business is transacted. All its meetings for business should be orderly and dig- nified, conducted rather in the spirit of devout worship, than of secular transaction. That wisdom which cometh from above should be earnestly invoked, and allowed to prevail over all human counsels. Trifling and conten- tion should have no place on occasions so sacred, while each one should seek, not his own, but “ the things that are Jesus Christ’s . 55 Note 1 . — The pastor, by virtue of his office, is moderator of all church meetings. But in his absence, or at his request, another member may be chosen to fill the place. Note 2. — Each church will determine what number shall con- stitute a quorum ; but no important business should be done without a full attendance of the members. Note 3. — All meetings for business are announced from the pulpit one Sabbath, at least, before they are held. 102 THE BAPTIST CHURCH DIRECTORY. 103 I. — Order of Business. 1. Tlie meeting should be opened with reading the Scriptures, singing, and prayer, the same as meetings for worship. 2. If there are persons to be received as mem- bers, this is first done. The experience of can- didates for baptism is heard, and the letters of those desiring to unite from other churches are read. Note 4. — In some churches, members are received at the covenant, or other meeting, instead of at the church meeting. Note 5. — It is customary for the candidates to retire while the church considers, and votes on, the question of their reception. This is desirable. Note 6. — It is customary in most churches for all persons, except the members of the church, to retire from the meeting while the business is being transacted, unless specially invited to remain. This would be proper in all. 3. Next comes the reading of the minutes of the last meeting. This is properly the first item of business, but irj usually deferred, wdiere there are candidates for membership, till after their reception. If any mistakes or omissions are found in the minutes, they are corrected, and then are approved, by a vote — or without a vote, no one objecting. 4. Letters of commendation and dismission 104 THE BAPTIST CHURCH DIRECTORY. are granted to such as desire to unite with other churches. 5. The unfinished business of the last meeting is next taken up and disposed of. 6. The reports of all committees previously ap- pointed are received in their order. 7. New business, of whatever kind, is next presented. Any member may call up, or pro- pose any new business ; but if it be of a very spe- cial, or important nature, he should first have consulted with the pastor, deacons, or other judi- cious brethren respecting it. Note t 7 . — Although the church should do nothing which it would be afraid or ashamed to have the world know, yet ewery member should regard himself bound by the honor of a Chria- tian, not to publish abroad, nor repeat to those who are with- out, the private affairs and business of the church. Note 8. — The established order of business may, for conve- nience, be changed at any time by a vote — or without a vote, no one objecting. II. — Eules of Order. 1. Motions . a . All business should be presented by a mo- tion — and in writing, if so required — the motion to be made by one member and seconded by an- other. &. A question is not to be discussed, until it is THE BAPTIST CHURCH DIRECTORY. 105 noved , seconded , and distinctly stated bj the mo- derator. c. After a motion is fully before tbe meeting, the mover cannot withdraw it, except by unanimous consent. d . A motion should contain but one distinct proposition^ or question. If it contains more than one, it may be divided at the request of any member, and the questions acted on sepa- rately. e . A motion before the meeting, must b e put to vote , unless withdrawn, laid on the table, or post- poned. f. A motion lost should not be recorded on the minutes, except so ordered by the meeting at the time. g . A motion lost should not be renewed at the same meeting, unless under circumstances of pe- culiar necessity. h. While a motion is under debate, no other motion can be allowed, except a motion to amend , to substitute , to commit , to postpone , to lay on the table , for the previous question , or to adjourn . i. These last named motions cannot be inter- rupted by any other motion, except to amend, which may be done by specifying some time , place , or purpose . j. Nor can these motions be allowed to inter- 5 * 106 THE BAPTIST CHURCH DIRECTORY. rupt or supersede each other, only that a motion to adjourn is always in order, (except while one has the floor ,) and consequently supersedes all other motions. 2. Speaking. a. Any one speaking on a question should rise in his place, and address the moderator. To. If two members arise to speak at the same time, preference is usually given to the one farthest from the moderator. c . No one should be interrupted while speak- ing, except he be out of order, or to ask, or make explanations. d. No unkind \ or disrespectful language, should be indulged in by the speakers, or allowed by the moderator. e. Any member using improper language, in- troducing improper subjects, or otherwise out of order, may be called to order by the moderator, or any member, and must either take his seat, or conform to the rules. f. A speaker may allow others to ask ques- tions, or make explanations ; but if he yield the floor to another speaker, he cannot claim it again as his right. THE BAPTIST CHURCH DIRECTORY. 107 3. Amendments . a . Amendments may be made to motions, by omitting , adding , or substituting , words or sen- tences. &. Amendments to amendments may be made, but are seldom necessary, and should be avoided. 6\ The amendment should be discussed and voted on first , and then the original resolution, as amended. d. No amendment should be made, which es- sentially changes the nature or design of the ori- ginal resolution. e. But a substitute may be offered for any mo- tion or amendment under debate, which may or may not change the meaning of the motion. 4. Committees . a . Committees are nominated by the modera- tor, at the request of the meeting, or by the meeting itself ; and their nomination is then con- firmed by a vote. b. Any subject in debate, or matter of busi- ness, may be referred to a committee , with or without instructions ; the committee to report the result of their investigations to the meeting, and then action to be taken on their report and re- commendations. 108 THE BAPTIST CHURCH DIRECTORY. c. The report of a committee is accepted by a vote, which simply acknowledges the service of the committee, and places their report before the meeting for its action. Afterwards, any distinct proposition or recommendation contained in the report, is separately acted on, and may be adopted or rejected . d . Often, when the recommendations of the committee are of trifling moment, or likely to be generally acceptable, the report is accepted and adopted by a single vote. e . A report may be recommitted to the com- mittee, with or without instructions, for a further investigation of the subject, or to present it in some form more likely to meet the concurrence of the meeting. f. The first one named in the appointment of a committee is by courtesy considered the chair- man ; but the committee have the right to ap- point their own chairman. 5. Voting . a . Yoting is done by raising the hand , or by “ aye ” and “ no” the former of which is prefer- able in most cases. b. In cases of special importance, voting by ballot is resorted to. c. Yoting by standing up is also done, when THE BAPTIST CHURCH DIRECTORY. 109 it is necessary to count the affirmative and nega- tive votes. d. The vote is called by the moderator, first the affirmative , then the negative , so deliberately as to give all an opportunity of voting ; he then distinctly announces whether the motion is car- ried or lost. e. If the vote be a close one, and the modera- tor’s announcement be doubted , he calls the vote again, usually by standing , and counts each side. f. Members under discipline should not at- tempt to vote, nor take any active part in the business of the meeting. g. The moderator has the right to give the casting vote , where the meeting is equally divided ; but this right should be seldom, if ever, used. h. All the members should vote on the one side or the other, except those under discipline, or unless for reasons they be excused. i. No motion, discussion, or other proceeding, can be admitted while a vote is being taken. 6. Appeal. The moderator announces all votes, and de- cides all questions of order, in debate ; but any member who is dissatisfied with his decision, 110 THE BAPTIST CHURCH DIRECTORY. may appeal to the meeting . A vote then is taken whether they will “ sustain the modera- tor” The decision of the meeting is final. 7. Lay on the Table . Immediate and decisive action, on any ques- tion, may be deferred by a vote to lay the reso- lution pending on the table. This disposes of the whole matter for the present, and ordinarily is, in effect, a final dismissal of it ; though any one has a right, subsequently, to call it up again. Sometimes, however, a resolution is laid on the table for the present, or till a specified time, to allow of other business necessary to be done. 8. Postponement. An indefinite postponement is considered equivalent to a final dismissal of the question. But a question may be postponed for a specified time or purpose, and then resumed. 9. Previous Question. Debate may be cut short by a vote to take the previous question ; w r hich means that the pre- vious, original, or principal question under dis- cussion, be immediately voted on, regardless of amendments and secondary questions, and with- out further debate. THE BAPTIST CHURCH DIRECTORY. Ill a . If the motion for the previous question be carried , then the main question must immediately be taken without debate. b. If the motion for the previous question be lost) the debate proceeds as though no such mo- tion had been made. 10. Not Debatable . Motions for the previous question , for indefi- nite postponement) to commit) to lay on the table) and to adjourn) are not debatable. But when they are modified by some condition of time) place) or purpose) they become debatable, and subject to the rules of other motions. A meet- ing is, however, competent, by a vote, to allow debate on all motions. 11. To Reconsider. A motion to reconsider a motion previously passed, must be made by one who voted for that motion when it was passed. If the meeting votes to reconsider) then the original motion is before them, as at first, and may be discussed, rescinded, or reaffirmed. 12. Be Discussed . If when any question is introduced, a member 112 THE BAPTIST CHURCH DIRECTORY. objects to its discussion, as foreign, profitless, or contentious, the moderator should immediately put the question, “ Shall this question he dis- cussed ?” and if voted in the negative , the whole matter is dismissed. i 13. Order of the Day. The meeting may decide to take up some par- ticular business, at a specified time. That busi- ness becomes the order of the day , for the time specified, and must be taken up when the hour arrives, while all pending business is postponed in consequence. 14. Point of Order . Any member who supposes that a speaker is out of order, or that the discussion is proceeding improperly, may at any time rise to a point of order. He must distinctly state his question or objection, which the moderator will decide. 15. Privileges. Questions relating to the rights and privileges of the meeting, and of its members, are of pri- mary importance, and for the time take prece- dence of all other business, and supersede all other motions, except that of adjournment. THE BAPTIST CHURCH DIRECTORY. 113 16. Filling Blanks. Where different numbers are suggested for filling blanks, the highest number , greatest dis- tance, and longest time, are usually voted on first. 17. Rule Suspended. A rule of order may be suspended by a vote of the meeting, to allow of transacting business which could not otherwise be done. 18. Adjournments . a. A simple motion to adjourn is always in order, except when one is speaking, takes prece- dence of all other motions, and is not debat- able. b . A body may adjourn to a specified time. But if no time is mentioned, then it is under- stood to be adjourned to the time of its next meeting ; or if it have no other fixed time for meeting, then an adjournment without date, is equivalent to a dissolution. c. If a meeting votes to adjourn at a specified hour, no vote is requisite when that hour arrives. The moderator simply announces that the meet- ing stands adjourned. CHAPTER XI. ITS MISSION. The mission of the Christian Church is, to give the knowledge of salvation to the world, and so far as possible, persuade men to become recon- ciled to God — to accept the Gospel, believe in Christ, and be saved. In order to accomplish this, the church must present itself in a suitable spiritual condition, by maintaining itself in the faith and discipline, in the order and ordinances of the Gospel. Indeed, for this cause Christ gave himself for the church, “ that he might present it to himself, a glorious church, not having spot, or wrinkle, or any such thing ; but that it should be holy and without blemish . 55 1 To fulfill its mission, it must exert its influence, as a body, on society, but especially must bring the piety of its individual members in contact with unconverted men. By a prudent and skill- ful improvement of those opportunities which Providence offers, and in a wise and judicious 114 1 Eph. v. 27. THE BAPTIST CHURCH DIRECTORY. 115 use of those means which may be used for the purpose, it must bring men under the influence of the Gospel, that they may be saved. Every member of the church should have a part in this mission, and labor to fulfill it. There is work for all, and work adapted to the condi- tion, ability, and capacity of each. Old and young, great and small, male and female, have something to do, and can do it. The efficiency and usefulness of a church, depends on each member filling his own place, and doing his own work, so as neither to be without work, nor attempt to do that of another. In nothing is the wisdom of the pastor and officers more appa- rent than in finding work for all, and giving something fit and adapted for each to do. The common and ordinary means and methods of spiritual good to men deserve more regard than they receive. I. — Gospel Ministrations . 1 The preaching of the Gospel is the first and principal instrumentality for the salvation of the world. It is divinely instituted, and divinely sus- tained, sanctioned, and succeeded. The sacred promise is, “ My word shall not return unto me 1 See First Part, chap. vii. 116 THE BAPTIST CHURCH DIRECTORY. void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” 1 1. The preaching of the Gospel in the ordi- nary ministrations , in houses of worship, as sup- ported by churches. It is a part of the mission of the church to sustain the stated ministry of the word among them for the edification of the saints, and for the conversion of sinners. 2. They should also provide preaching with unusual frequency at times when Providence and the Spirit indicate special necessity for it, or special and unusual disposition on the part of the people to hear it, and to be benefited by it. 3. Preaching should be provided occasionally, or at stated periods, for such destitute neighbor- hoods and communities as may be within con- venient distances of each church, and come appropriately within their sphere of influence, so that all the people may hear the word of God and the offers of salvation. 4. Each church should, to the utmost of its ability, assist in sending forth men to preach the Gospel to the destitute everywhere , beyond their immediate neighborhood and sphere of influence, at home and abroad, to the ends of the earth. 1 Isaiah lv. 11. THE BAPTIST CHURCH DIRECTORY. 117 Note 1 . — Pastors of churches ought, as far as their strength and time will allow, to cultivate destitute fields adjacent to them. There is scarcely a church, in city or country, that has not some such out-station near it. These afford some of the most pleasant and profitable scenes of ministerial labor. Note 2. — Some churches sustain a colporter or missionary, a part or the whole of the time, to labor in these destitute fields. This is an admirable method of missionary labor. Note 3. — Some churches call into requisition, and encourage lay-preacliing, for such purposes. In every church almost there are brethren who have more than ordinary gifts for exhorting and expounding the Scriptures, and ability to conduct religious meetings. But they do not consider themselves called to assume pastoral responsibilities, or technically to enter the ministry. It would be a great blessing to the churches and to the world if such gifts and abilities could be called into requisition for hold- ing religious meetings in destitute communities, and bearing the Gospel to those who are without the ordinary means of grace. II. — Sabbath Schools. Next to the preaching of the Gospel, may per- haps be reckoned the Sabbath-school , as an instru- mentality for religious good. The influence of the Sabbath -school is twofold. The direct influ- ence on the pupils in moulding and forming their minds and characters as they expand ; and the indirect influence through the children on their parents and households,- and on their associates. The religious instruction and training of children, both in the household, and the church, is too lit- 118 THE BAPTIST CHURCH DIRECTORY. tie understood and appreciated. The character, and influence for good or evil, in subsequent life depends chiefly on the moral and religious training in childhood. Divine wisdom has pro- vided for this, and enjoined that, “ these words which I command thee this day shall be in thine heart : and thou shalt teach them diligently unto thy children, and shall talk of them when thou sittest in thine house, and when thou walkest in the way, and when thou liest down, and when thou risest up.” 1 1. The relation which the Sunday-school sus- tains to the church is somewhat indeterminate, and variously understood. There are two princi- pal views and opinions entertained respecting it, somewhat different, though not conflicting. First , That the school is created by, is depend- ent on, and under the absolute control of the church. In this case the church appoints its offi- cers and teachers, yearly perhaps, the same as they would appoint a committee for any other specific work — either with or without instructions, with or without power to fill vacancies, as they may prefer. The church is responsible for its sup- port, and under obligation to maintain a watch- ful guardianship over its welfare, and the man- 1 Deut. yi. 6. THE BAPTIST CHURCH DIRECTORY. 119 ner in which the work is performed. When the period of their office expires, they report to the church, which reappoints them, or fills their places with others. Second , That the school is a benevolent asso- ciation, like any other organized for a specific purpose, not created by, dependent on, nor under the authority of the church. In this case members from the same, or from different churches, organize themselves into a society, appoint their own officers, make their own laws, and govern themselves. The church sympa- thizes with them, allows them the use of its rooms in which to meet, and aids them at its discretion ; but has no direct control over it, nor responsibility in it, any more than in the case of any other independent society. Note 1 . — Either of these plans and relations may be entirely proper, and in harmony with the genius of the Gospel, and with the government and discipline of the church. Whichever method is adopted should be clearly defined, and distinctly understood both by the church and the school. Of course in neither case can the church exercise any direct authority or discipline over any except its own members, to whom, in all cases, its jurisdiction is confined. Note 2. — Where the school is sustained in their house of wor- ship, and the officers and teachers belong to the same church, it seems most appropriate and desirable that it should be created by, responsible to, and under the authority of the 120 THE BAPTIST CHURCH DIRECTORY. church directly. The pastor and members ought to see that religious instruction is provided under their own inspection, for their own children, and know what kind of instructors and instructions they receive in this most important department of education. They should also be able to exercise control over any evils, errors or difficulties which may at any time arise in the school. Note 3. — Where schools are remote from the church, the members connected with different congregations, and depend- ent on their own efforts and resources, the independent society plan would perhaps be the better method to adopt in their organization and government. 2. The number of sessions which a school should hold on the Sabbath must be determined by those who direct its services. In cities there are often two , in the country seldom but one . It is very doubtful whether more than one ses- sion, as a permanent regulation, is ever expe- dient, or on the whole, profitable. 3. The character of the government must be ; 'paternal and kind, where corporeal punishments and ordinary penalties are not resorted to, but the children are ruled by love. 4. Singing should constitute a large part of the exercises, being pleasant and agreeable to the children, while it is instructive, elevates the sentiments, and softens and subdues the ruder traits and rougher passions. 5. The exercises should be greatly diversified , THE BAPTIST CHURCH DIRECTORY. 121 not long continued in any one direction, since the young soon weary of protracted application. For this reason the superintendent, the officers and teachers should possess great versatility of talent, and be inventive of expedients for keep- ing up the interest of the school. 6. Sunday-school labor is as great an advan- tage to the officers and teachers as to the pupils themselves. The effect of such labor on the Intelligent practical piety of those who engage In it, is most admirable, and should encourage all the members of our churches to such labor. 7. The libraries of Sunday-schools deserve very special attention. These libraries, if judi- ciously selected, and properly used, constitute one of the chief means of doing good by the school. But the practice of admitting so largely works of fiction , though they be religious, must be condemned. The practice of having many books of general literature, for general reading, is of very doubtful propriety. The library should be composed almost wholly, if not exclu- sively, of sound and safe religious books, adapted in style to the minds of the young, and suitable for Sabbath reading. The judicious selection of books for a Sunday-school library is a more difficult task than for almost any other collec- tion. 6 122 THE BAPTIST CHURCH DIRECTORY. 8. Bible Glasses are a similar, not a sepa* rate department of religious instruction. These classes contain the older and more advanced portion of the youth, together with adults, asso- ciated for mutual study of the word of God. The formation of adult classes of this kind should be encouraged, on account of the great advantages which arise ; and the young, when they suppose they have outgrown ordinary school classes, should if possible be retained in advanced Bible classes. Note 4. — The practice of committing large portions of Scrip- ture to memory is of doubtful advantage. It taxes the memory more than it benefits the heart. And frequently the nervous system is overtasked, and the health seriously impaired by the efforts of ambitious children in this direction. A better plan is to commit a limited number of verses, and see who will give the most correct account of their meaning. Note 5. — The propriety of giving premiums is seriously doubted by many. If done at all, they should be awarded for the best conduct, and the best endeavors to learn, rather than for the greatest actual proficiency ; that is, according to real merit as far as possible, rather than apparent standing. Note 6 . — Teachers should not be satisfied with the mere routine of the question book. But coming with a prayerful heart, seek to lead the pupils into the knowledge of their con- dition as sinners, and the love and grace of Christ as a Saviour. Note *7. — Parents and members of the church not engaged in the school should often visit it, to stimulate the pupils, and cheer the teachers. Note 8. — The Pastor should frequently, also, visit the school THE BAPTIST CHURCH DIRECTORY. 123 to show his interest in it, and keep a prudent watch-care over it. gives him great influence with the young to do so. III. — Religious Visitation. Another means for accomplishing the church’s mission, is that of systematically visiting, for reli- gious purposes, all the families within a given dis- trict or circuit. It is presumed that pastors and ministers generally, w r ill visit families for the purpose of affording them religious counsel, instruction and prayer. But few, however, con- sider the duty or appreciate the advantages arising from the performance of this work by private Christians. This ministry of Christian faith and love cannot well be over-valued, since “ pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. 55 1 1. Every church should undertake to secure the religious visitations of all families, without distinction, that are situated within certain pre- scribed limits. Let the whole field be divided into districts, and a certain number of families apportioned to each member, male and female, who can be induced to undertake the work. Let 1 James i. 27. 124 THE BAPTIST CHURCH DIRECTORY. these visitors report from time to time in the social meetings of the church the incidents they witness, and at the end of the year, make a full report of all the work done, with the re- sults. Such reports will be deeply interesting. 2. Or, if the church, as a body, will not enter upon the work, let a few of the members agree among themselves to do so, and accomplish what they can. And should there be none to agree, let any single one who feels the importance of it, enter upon it alone and, as occasion offers, spread the results before the church. Such an example will stimulate others. The work will prove of immense value to those who do it, as well as to those for whom it is done. Note 1 . — These visits should be emphatically religious , and not merely social. All present should be inquired of whether they are Christians, and if they are desirous of, or attempting to become such. With such exhortations, instructions, and encour- agements, as may be appropriate. Note 2, — Where practicable, reading the Scriptures and ‘prayer should accompany the visits. It may not always be possible, or at least consistent. Note 3. — The distribution of tracts, or other religious read- ing, is of great advantage. A tract or book is left during one visit, to be replaced by another at the next. This system of religious visiting and distributing Bibles, and good books, ia substantially the work which Tract Missionaries, Colporters and Bible Readers do with so much success. Note 4, — The sicJc , poor , afflicted , and distressed should be THE BAPTIST CHURCH DIRECTORY. 125 9 special objects of such visits, since they most need their advantages, and are in a condition most likely to receive bene- fit from them. Note 5. — Cases of sickness, poverty, and want should be re- ported to the church , which ought promptly, according to its ability, to furnish temporal aid and relief, thus conferring bless- ings on both the bodies and the souls of men. Note 6. — These visits should aim to secure the habitual attendance of all persons on religious worship , in some place, wherever they may prefer. Note 7. — Another prominent object to be accomplished is to secure the attendance of children at Sunday-school. Any who can secure these objects may think themselves richly rewarded and blessed in doing good, though nothing else should bt accomplished. Note 8. — Such religious visits are most profitable if mad& statedly , once a month usually. In cases of sickness, destitu- tion, or of religious seriousness, or where any special good pro- mises to be secured, more frequent visits may be needed, lest some advantage or opportunity may be lost through neglect. IY. — Christian Literature. One of the most practicable and effective methods of bringing religious truth in contact with human minds, is in disseminating a sound and salutary Christian literature in society. Both for the edification of disciples, and to awaken the attention of the unconverted, reli- gious reading is of very great importance. Every good book or periodical put into circulation is both a public and a personal blessing. 126 THE BAPTIST CHURCH DIRECTORY. 1. Every family should have a few carefully- chosen looks of instructive and devotional reli- gious reading. They are easily obtained, and at small cost. Many are not needed. A few read over and over again, until they thoroughly imbue the mind with their spirit, are better than many carelessly read, or not read at all. While so many families have masses of romances, novels, light and injurious reading, let every Christian household be furnished with a Christ- ian literature. 2. Church Libraries , for the adult members of the church and congregation, are an excellent means of religious instruction, as Sunday-school libraries are for the young. The use of such books can be entirely free to the congregation, or used at a trifling fee, which may serve to replenish and increase the list. 3. Religious Periodicals are, if possible, still more important than books, not indeed in their intrinsic worth, but because they are so much more easily obtained, and so much more likely to be read. The expense of a religious news- paper, or magazine, is so small that the poorest can have one, if they desire to do so, and they are received by subscribers almost without trou- ble. While their value in a family is exceeding great, particularly to the younger members, it THE BAPTIST CHURCH DIRECTORY. 127 is a matter of surprise that so few religious families take and read a religious periodical. Note 1. — An easy and effective means of scattering religious truth in a community is to lend good books and periodicals from house to house. Few persons would neglect to read what was kindly loaned them, though they might not care to pur- chase, nor even read it, if it were their own. Note 2. — If churches, or individual members who are able, would annually pay for several copies of religious periodicals to be given away, or sent regularly to persons and families not able themselves to pay for them, they would be doing a good work, and one worthy of Christian benevolence. Note 3. — Every church member ought to feel under obli- gation so far as practicable to sustain, and give a wide cir- culation to denominational periodicals. These are maintained as the advocates of religious truth in general, but especially of those distinctive truths which are denominationally cher- ished and held as vitally important, and which are in this way more effectually defended and propagated than in any other. Note 4. — The circulation of religious books and periodicals through the families of a neighborhood, as an instrumentality for doing good, is so simple and easily performed, that every Christian, even the weakest and feeblest, can take a part in such a mission, and greatly benefit others by the means CHAPTER XII. ITS CUSTOMS. There are various customs held by the churches arising from the circumstances in which they are placed, and the discharge of general Christian duties. These customs are not matters of faith , nor enjoined by any scriptural authority, but merely the result of convenience, or expediency. In each such case it is needful to know, that the custom is not contrary to Gospel precept and example, and that it conforms, in spirit at least, as nearly as possible to such precept and example. I.- '-Councils . 1 It often happens that churches having very difficult, or very important business to do, desire the advice and counsel of others. For this pur- pose, councils are often called. . This may occur in cases of ordaining pastors, organizing new churches, and especially in the settlement of dif- 1 See Second Part, chap, viii., 7. — First Part, chap. vii. 4, 5. 128 . - i.. jf £ THE BAPTIST CHURCH DIRECTORY. 129 Acuities, which, on account of excited feeling or different opinions, may not easily be adjusted. Such is a very prudent and desirable course to be pursued ; and yet, so far as practicable, churches should do their own work, in their own way, without the aid of councils, since it must be confessed that in ages past they have been the cause of great misfortunes to Christianity, corrupting its doctrines, perverting its practices, and destroying the independence of the churches. The parties desiring a council, send letters to such churches as they wish to have represented, requesting them to send delegates — usually, the pastor and two ’brethren — to meet at a given time and place for a specified purpose. And these various delegates, when so convened, are an independent body, appoint their own officers, and can act, or refuse to act, as seems to them best ; can give such advice as appears desirable in the case, and pursue their own course in the investigation of the matters before them. In some parts of the country, particularly in the Southern States, it is customary, instead of a council, to call together the presbytery, that is, the ministers, only, in cases of ordinations, recog- nitions, and the like. Note 1 . — It should always be remembered that councils hava 6 * 130 THE BAPTIST CHBECH DIRECTORY. no ecclesiastical authority.' They can only advise. They differ from committees of reference , in being appointed by the churches, while committees are privately solicited, are without appointment, and act in their personal capacity only. Note 2. — A council called by one party in dispute, without the consent or concurrence of the other, is termed an ex-parte coun- cil ; if called by both parties, mutually, or in concert, it is termed a mutual council . Note 3. — Parties calling a council usually appoint a committee to present the case to the council when convened* and to act and answer for them. But such committee is no part of the council, and cannot act with it. Note 4. — Parties calling a council should rekr the difficulties entirely to them, believing that the wisdom and piety of those ■whom they have called will secure a careful investigation, a**d a just decision of the case. Note 5. — Though a council cannot compel parties to abid^ by their decision, yet they can refuse to act in the matter, unless the parties agree so to do. Note 6. — It is desirable where difficulties need to be referred to a council, that all parties should mutually agree to refer, and unite in a call. But it is easy to see that parties might, oftcD from the very conviction that they were in the wrong, refuse tc* do this. Such a refusal would make an ex-parte council neces- sary. Otherwise, the innocent would be compelled to bear a perpetual wrong. Note 7. — Though no church is obliged to send delegates to sit iit any council, yet a call from any respectable source should be courteously treated, and, if practicable, responded to, in the hope of doing good, allaying dissension, raid promoting the peace and prosperity of Zion. Note 8. — Councils should not be composed of partisans, nor those who evidently favor one side rather man the other. But 1 See First Part, chap. vii. 4, 5. THE BAPTIST CHURCH DIRECTORY. 131 persons should be called whose wisdom and piety, whose known rectitude and impartiality would be likely to secure just results, and give the churches and the community confidence in their decisions. Note 9. — In the investigation and judgment of any case referred to them, a council should be careful to have all facts and evidences possible to be obtained, on both sides the ques- tion, and touching all matters in dispute, so as to render a just and impartial decision. Note 10. — Parties calling a council should cheerfully receive its advice, and implicitly abide by its decision, unless such a course would, in their opinion, require them to violate their consciences, or go contrary to the word of God. II. — Associations. A State Convention is composed of the pastors and delegates from the churches, in a single State, meeting once a year, at such time and place as they shall agree upon. An Association is composed of the churches represented by the pastors and delegates ap- pointed annually within a given district, usually smaller than a State, and of convenient access, meeting also once a year, as they may decide. A Ministers' Meeting consists of the ministers located within a given and convenient district — meeting statedly, usually monthly, for mutual counsel and improvement, and to consider the welfare of the churches. All such Associations , Conventions , Ministers 132 THE BAPTIST CHURCH DIRECTORY. Meetings and the like, are entirely voluntary. No church or individual is obliged to "unite with them ; and if so united, can leave them when they wish. But while they remain connected with them, they must submit to be governed by their regulations. Such Associations are for fra- ternal intercourse, mutual counsel, and indi- vidual improvement, and to further the general interests of religion within their bounds. They have no ecclesiastical authority. Their meetings should devote the largest possible amount of time to devotion , and but little to business and debate. III. — Special Services. The services attending the dedication of meet- ing-houses, ordination and recognition of pas- tors and of newly-organized churches, and others of like character, though prescribed by no scrip- tural authority, are nevertheless, as conventional usages, appropriate and profitable. Their order is arranged at the discretion of those who have charge of them. IY. — Societies. All societies for Missions , Bible and Tract di& tribution , and other purposes of Christian bene' volence, are like Associations, voluntary ; are of THE BAPTIST CHURCH DIRECTORY. 133 human, not of divine appointment ; have no con trol over churches ; and are not immediately controlled by them. Their design is to concen- trate and give greater efficacy to the efforts of associated piety and benevolence, in the exten- sion of Christianity. Such societies should be as few in number, as simple in construction, and as immediately un- der the influence and direction of the churches as possible. Note 1. — It may well be doubted whether the existence of missionary and other benevolent societies, within a church , act- ing in concert with larger external societies, is desirable, or to be encouraged. For though great good may at times be ac- complished by these societies, and their aim be always good, yet there is great reason to fear, their tendency may be to di- vert attention from the church , as the divinely appointed organization, for doing this very work. They may also tend to relieve the church from a sense of its legitimate obligations by throwing the responsibility of benevolent action upon supple- mentary societies. And still more, they place the management and direction of such affairs in the hands of the society officers rather than in the hands of the church and of its officers. Note 2. — It is a question of much interest, how far a Chris- tian shall identify himself with those societies whose object is, the suppression of prevailing moral evils. It is certain that every Christian should encourage, and so far as he can consist- ently, aid every good enterprise. But it is equally certain, that no church member should form any connection with other societies or associations that will in the least interfere with the most faithful and perfect performance of all his duties in the 134 THE BAPTIST CHURCH DIRECTORY. church. The church is a society divinely instituted, for the accomplishment of all the objects which a pious charity may seek ; and is as simple in its structure, and as efficient in its ac- tion as any other can possibly be ; and its claims are first. Note 3. — Yet it is but just to say that many moral and refor- matory societies have accomplished a vast amount of good in the fields of human want, which without them would never have been accomplished. It must also be conceded that sometimes associa- tions of Christian men may reach evils, suppress vices, and con- tribute to human welfare, where it would be very difficult if not impossible for the same individuals acting through the church, directly to accomplish the same objects. But still it must be urged, let not the greater good which the church is constantly performing on a broader scale, be hindered by any want of faithfulness or defect in personal duties on the part of its mem- bers by any such external benevolence. Note 4. — As to the propriety of church members connecting themselves with secret societies , it may be said, that whether these societies are good or bad in themselves, all the advanta- ges they offer may be obtained in other less objectionable ways ; and since connection with them will be a grief to many, and is at best of very questionable propriety, the safer course by far, is to avoid them altogether. CHAPTER XIII. ITS DUTIES. The church has duties peculiar to its organized condition, and which are entirely distinct and separate from those which attach personally to the individuals who compose it ; duties which each member is to recognize and perform, be- cause he is a member. 1. Duties to itself. The church must care for and keep itself, as the “ body of Christ,” and “ pillar of the truth,” in a condition which shall answer its holy design. It must preserve its character pure and un- spotted, putting away from it all iniquity and sin. It must preserve such order, and exercise such a discreet and faithful course of discipline, as shall maintain vigor, activity, and efficiency in the body. It must shun all alliances with wick- edness, and let its unequivocal testimony be always boldly and distinctly given on the side of 135 136 THE BAPTIST CHURCH DIRECTORY. righteousness and truth, and against all wrong and evil: 2. Duties to its Members . The church should have a kind and constant regard for the welfare of each of its members, however weak or low, considering them all as the members of one body, and seeking the best good of each, without partiality or distinction. It should throw around all, those safeguards to piety which may prevent their wandering ; and when they wander, in the spirit of meek- ness, restore them. It should comfort the trou- bled, instruct the ignorant, strengthen the feeble, and encourage the fainting. It should maintain, for their edification, the faithful ministration of the Gospel and its ordi- nances, that they may be built up, and esta- blished in the truth. It should console the afiiicted, minister to the sick, and supply temporal , as well as spiritual aid, to the poor and needy. It is a reproach to the church, when its poor members are com- pelled to receive supplies for the necessities of life from the charities of the world, ministered by stranger hands, or else pine in want, while their brethren have enough and to spare. THE BAPTIST CHURCH DIRECTORY. 137 3. Duties to the Ministry . So far as may be in its power, the church should labor to supply a gospel ministry for the destitute everywhere. But especially is it the duty of each church, to maintain that ministry in its own midst, by securing the labors of a pious, faithful, and competent man, as its pastor. It is their duty to give that pastor their gene- rous sympathy and confidence ; to be respect- fully affectionate, in all their intercourse with him most sedulously and sacredly to guard his repu- tation and influence. They should also give him a liberal and generous pecuniary support, which shall place him not only above absolute want, but also above the perpetual vexations and dis- couragements of anxiety and care concerning temporal things. They should constantly sustain him by their prayers and holy living, sanctioning and second- ing the Gospel he preaches ; profiting themselves by his ministry, and commending its excellence to all men. 4. Duties to the Cause of Christ . The church, while it labors according to its ability in its own sphere, for these objects, should also give its countenance and encouragement, its 138 THE BAPTIST CHURCH DIRECTORY. sympathies and prayers, to every true Christian disciple, and Christian church, of whatever de- nomination, in their efforts for the universal spread of the Redeemer’s kingdom. It should encourage and aid the work of mis- sions, Bible distribution, Sabbath-schools, and the like, to the extent of its ability. It should also give its influence in favor of all consistent attempts to suppress evil of every kind, and in every possible way show itself the friend and pa- tron of all virtue — the enemy and opposer of all sin. 5. Duties to the World. The church owes many and important duties to the impenitent world. It is for the benefit of unregenerate men it is maintained, as the salt of the earth. It should carefully and constantly furnish such opportunities and methods of religious instruc- tion for children and the young, as shall, by the blessing of God, fortify them against the tempta- tions of error and sin, imbue their minds with religious sentiments, and secure their salvation. It should seek by the force of its godly examples and the influence of its pious spirit, to pervade and sanctify all departments of society. Civil THE BAPTIST CHURCH DIRECTORY. 139 laws and social institutions should feel the power of its salutary energy, and the best welfare of humanity be secured. It should also, and especially, labor to give the Gospel to every creature, that whosoever be* lieveth may be saved. CHAPTER XIV. ITS PRIVILEGES. The church, as the body of Christ, the lighi of the world, and the home of the redeemed on earth, affords peculiar privileges to all who enjoy its friendship or share its communion. Every Christian should live within the church, receiv- ing its blessings and laboring for its welfare. 1. Its Worship. True, its worship may be enjoyed by those who are not its members, but not to the same extent — not with that entire freedom, pleasure, and spiritual profit. How great a privilege this is those well know who have enjoyed it, and still ardently desire, but are deprived of it. And of all the associations of men, the Christ- ian Church alone furnishes thus the blessing of a pure and true spiritual worship for the people of God. 140 THE BAPTIST CHURCH DIRECTORY. 141 2. Its Ordinances . For believers to be allowed the administra- tion of Gospel ordinances — to be baptized into the Redeemer’s name, and the likeness of his death — to take the sacred symbols of his dying love ; these are privileges most sacred and impor- tant. They distinctly reveal the grace of God to sinners, and bring the penitent soul into closer communion with Christ. 3. Its Fellowship. To enjoy association with the godly, share m their counsels and their friendship — having fellowship in their joys and sorrows, their sym- pathies and their prayers alike — encouraging each other’s hearts, and confirming each other’s faith, while as fellow-pilgrims they travel a toil- some path. These are blessings which the pure in heart will always prize, though the vicious and the worldly may neglect or despise them. 4. Its Watch-care. Thus, also, is the favor great, that each can enjoy the watch-care of pious sympathy and of brotherly love from all the others. This kind care points out dangers to be avoided, and mercies to be obtained. It kindly takes by 142 THE BAPTIST CHURCH DIRECTORY. the hand, and gently leads, along life’s rough places, the weak and the fainting ; and in the spirit of the , good shepherd, seeks out and restores the straying ones of the flock. 5. Its Instruction . The church is the school in which the disci- ple is instructed and trained, from his spiritual infancy to his maturity and meetness, for the inheritance above. Chiefly by the ministration of the Gospel, but also by all the services and duties in which he engages — by all the discipline to which he is subjected — by all he suffers and all he enjoys — by all his own experiences of godliness, and by all his intercourse with others. These, sanctified and succeeded by the Holy Spirit, are gradually but constantly educating the disciple for more enlarged spheres of useful- ness on earth, and for that higher state of service and of bliss for which he is preparing. They are constantly acting to dissipate his ignorance and his errors, and nourish his divine life, until he shall attain its full measure, and be complete in Christ. Great are the privileges, rich the blessings, which Christ gives his people in and through his church. CHAPTER XV. ITS PIETY. The personal godliness of its individual mem- bers constitutes, the piety of the Christian Church. Their practical conformity to the Gos- pel adorns the doctrines of the Saviour in all things. The cultivation and practice of that piety demands the serious and constant regard of every Christian. 1. Prayer / Prayer is one of the most important of duties , one of the most important of privileges. It is the Christian’s “ vital breath,” his “ native air.” (a.) Secret Prayer . — No one can long main- tain the life of godliness, in his own soul, or honor his profession of love to Christ, or usefully perform the duties of a Christian, who is not in the daily habit of secret prayer. Every day should he retire to his closet, and free from all 1 See Part First, chaps, v., ii. 148 144 THE BAPTIST CHURCH DIRECTORY. outward and worldly interruption, hold com- munion with God. On rising in the morning, and retiring at night, are specially appropriate, as occasions for prayer. Yet, besides this, it should be enjoyed as often as practicable. Indeed, a spirit of cease- less prayer should be cherished, and the heart often be lifted heavenward in holy communion. Almost every case of backsliding begins in a neglect of secret prayer. (&.) Family Prayer . — Every Christian parent should see that daily prayer be offered in the family. No day should pass, under the ordinary circumstances of life, but that the divine good- ness be acknowledged at the household altar. Reading some portion of the Scriptures should accompany these family devotions ; and singing also, where that is practicable. The whole ser- vice should be very short, lest it weary and be irksome, rather than pleasant. At such occa- sions, every member of the family should be present — especially should the children and do- mestics come under the sacred influence. ( c .) Social Prayer . — Every Christian should consider it a duty and a delight, to assist in sus- taining those services of social worship, for prayer and exhortation, which the members of the church observe. It is a great help to piety, THE BAPTIST CHURCH DIRECTORY. 145 and indeed it is difficult for a church to preserve its spirituality and efficiency without it. (d.) Special Prayer . — Every Christian should, also, make it a point to offer special prayer for the church, its pastor, the success and universal spread of the Gospel, the conversion of particu- lar persons; in short, for all those objects which he is particularly desirous the grace of God shall accomplish. 2. Beading the Scriptures . The Scriptures are able to make us wise unto salvation. By these alone is the knowledge of Christ Jesus our Lord. Therein is disclosed the character both of God and man; and the way of life is revealed to human wretchedness, in the word of God. “Search the Scriptures.” Their precepts enlighten the mind, their spirit sanctifies the heart ; more to be desired are they than gold. An ignorant Christian is without excuse, with the Bible, the treasury of divine wisdom, in his hands. While one should read the Scriptures with prayer, he should pray while reading the Scrip- tures, for the Holy Spirit to guide him to a correct and profitable understanding of them. Some single portion, treasured in the mind and made the theme of prayerful meditation, will i 146 THE BAPTIST CHURCH DIRECTORY. prove of the greatest possible advantage to the Christian. 3. The Communion. 1 A punctual and prayerful attendance on, and enjoyment of, the ordinance of the Lord's Sup- per , is far too little thought of, and too lightly esteemed, as an indication of personal piety, and also as a means of religious prosperity and growth in grace. It is surprising that so many Christians can neglect that sacred symbolic rite. How can the disciple, who trusts in atoning blood for salva- tion, neglect the table where are spread the emblems of a Saviour’s dying love? Shall we forget his example, and disregard what he bade his disciples to remember and do ? Some absent themselves from the communion from mere indifference, some because they are grieved with their brethren, and some because they do not think themselves worthy to be there. All these views are false, most unjust and un- generous to Christ, and most injurious to them- selves and to the church. The example is un- happy on others, and especially on the young members. No one ever found that a neglect of 1 See Part First, chap. iii. 2. THE BAPTIST CHURCH DIRECTORY. 147 the Lord’s Supper has cured a cold heart, or reclaimed a backslidden life, or removed any grievance or difficulty from among brethren. The humble, prayerful, and spiritually minded Christian, will esteem it one of his richest privi- leges, that he can come to the table of his divine Lord, and there remember and celebrate the love that saved him. It cheers his heart, it brightens his hope, and strengthens his faith ; nor will he ever be absent from so sacred a place, when he can be there. 4. Brotherly Love . The spirit and practice of Christian harmony and union , by which the disciples of Christ live together in the bonds of peace, loved and loving one another, bearing with each other’s faults, and still being kind ; this is one of the chief excellences of the Christian spirit and character. This also constitutes one of the strongest argu- ments in favor of religion that can be urged on the impenitent and unbelieving. Hatred and variance, contention and strife, are not the spirit of Christ, and should have no place in the hearts or intercourse of his people. 5. Benevolence . A generous benevolence the Gospel inculcates. 118 THE BAPTIST CHURCH DIRECTORY. It was the spirit of Christ, and is the spirit of all his sincere followers. “ Freely ye have received, freely give, 55 not only the blessings of grace, but equally every blessing needed ; all of which alike, are the gifts of our Heavenly Father’s goodness. To feed the hungry, clothe the naked, visit the sick, supply the wants of the destitute, is an honor to the Christian name. And to do this, not only to those who are of the household of faith, but even to the unthankful and the unkind, in imitation of the divine beneficence. It is a reproach to the Christian profession when its disciples shut up their bowels of compassion against the poor. 6. Integrity . It might seem unnecessary to speak of the practice of integrity as a Christian virtue ; yet, it should be constantly cultivated and observed. The Christian should be a man of perfect honesty with both God and men ; upright, just, and truthful in all his dealings, having a sacred regard for his word ; pure in all his conduct, generous and honorable in all his dealings, and without reproach or blame before the world. THE BAPTIST CHURCH DIRECTORY. 149 7. Spirituality. The Christian should cherish that spirituality of mind which is the life of religion, and the opposite of worldlymindedness, selfishness, sen- suality, and lust. To have the “ conversation in heaven,” and the affections set on things divine, this is the nature and delight of one who is born from above, and has a new heart and a right spirit renewed within him. 8. Consistency. In nothing is Christian consistency more appa- rent and marked than in setting an example which will be safe for others to follow. Let him shun every appearance of evil, by avoiding those habits, indulgences, and recrea- tions which are of evil tendency , and would be dangerous, at least for others, to practice, lest some, unhappily following his footsteps, should fall and perish. The devout. Christian will deny himself even lawful pleasures and pursuits, if there is danger that others may take occasion thereby to commit sin. 9. Forgiveness. The spirit of forgiveness should be earnestly cherished as a vital element of piety. The 150 THE BAPTIST CHURCH DIRECTORY. Christian should forgive the injuries and hostili- ties of the envious and the malicious ; much more, the fancied or real wrongs of friends, even as he has been or hopes to be forgiven. He should do good to them that hate him, and pray for those who despitefully use him. So Christ did ; and so his disciples can best subdue their enemies and imitate their Redeemer. Much more should the offences which some- times arise among brethren be freely and cheerfully forgiven. 10. Self-Examination . But few Christian duties are more important, and perhaps few are more neglected than that of self-examination. It should be habitually and frequently performed, not so much because it is pleasant as because it is profitable . Recause it reveals to the disciple his faults and his infirmi- ties ; shows both how weak and how unworthy he is, and thus enables him to guard against future temptations, and, most of all, drives him to the Mercy Seat, where alone his strength is to be found. Without this exercise frequently resorted to, which indeed may be as painful as it is useful, the Christian can know but little of himself, and little of that grace which sustains him. Bat wfith THE BAPTIST CHURCH DIRECTORY. 151 it, every Christian virtue is cherished; he be- comes humbly confident, and meekly bold, in the fight of faith, and adorns the doctrines of godliness and the profession he has made. 11. Religious Fasting. There are different opinions entertained by the wise and the good, respecting religious fast- ing as a means of sanctification and growth in grace. It cannot, however, be doubted that the Scriptures give abundant countenance to the custom, and that many of the most conspicuous examples of personal piety mentioned there, either habitually or occasionally practised it — not to forget the example of our divine Redeemer himself. In times of great trial or temptation, or at ordinary times, to gain higher degrees of reli- gious joy, and greater spirituality of mind, or to secure greater spiritual blessings for others, many of the godly in all ages have been accus- tomed to retire as much as possible from the world, denying themselves ordinary food and the usual enjoyments and pleasures of life, and find the blessings they sought in devout humiliation, and protracted and earnest communion with God. CHAPTER XVI. ITS DOCTRINES. All evangelical Christian churches profess to take the Holy Scriptures as their only and suf- ficient guide in matters of faith and doctrine. To believe what the Bible teaches in this respect — nothing more, nothing less — is to believe right — nothing more and nothing less. It is contrary to the enlightened conscience and judgment of every Christian, for any church or individual to construct a religious creed, sepa- rate from and independent of the Bible, and re- quire each member of a churffl^to assent and subscribe to that, even though such a creed be professedly founded on, and in many things in accordance with, the Scriptures. If one believes what the Bible teaches, and as the Bible teaches, he believes enough. But since different persons understand and interpret the Bible differently, and draw con- tradictory doctrines from the same Scriptures, it is perhaps desirable that each church and 152 THE BAPTIST CHURCH DIRECTORY. 153 each individual should have carefully drawn out and written down, in concise and expressive language, what they understand the Scriptures to teach. These are sometimes called “ con- fessions of faith” They are the understood teachings of the Bible, expressed perhaps in other words for convenience, and are important as a standard of reference and information, briefly expressing and explaining what are be- lieved to be the fundamental doctrines taught in the Scriptures, and are also a convenient method of ascertaining whether the faith of others agrees with, or is contrary to, their own. The most of churches have a Confession of Faith printed and distributed among the mem- bers. These are not verbally the same in all churches, but substantially alike as to the doc- trines they express. The following form, usually called the “ New Hampshire Confession of Faith, 5 ’ is now extensively adopted by the churches North and East, while the “ Philadel- phia Confession of Faith, 55 is very generally in use at the South. The latter is substantially the “ London Confession of Faith,” first published in the year 1689. It is much more full than the one given below, occupying too much space for insertion in this work, and is higher in its tone as to the doctrines of grace. They do not 7* 154 THE BAPTIST CHURCH DIRECTORY. in any sense, however, contradict each other. Besides these, there are many others, adopted by single churches, or Associations, but with no very essential doctrinal differences. These do, of course, set forth but a small part of what the Scriptures teach, and are simply de- signed to present a few of the leading and most prominent doctrines. I. — The Scriptures. We believe that the Holy Bible was written by men divinely inspired, and is a perfect trea- sure of heavenly instruction ; 1 that it has God for its author, salvation for its end , 2 and truth without any mixture of error for its matter ; 3 that it reveals the principles by which God will judge us ; 4 and therefore is, and shall remain to the end of the world, the true centre of Christ- ian union , 6 and the supreme standard by which all human conduct, creeds, and opinions should be tried . 6 Places in the Bible where taught . i 2 Tim. iii. 16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness ; that the man of God may be perfect, thoroughly furnished unto all good works. Also, 2 Pet. i. 21. 2 Sam. xxiii. 2. Acts i. 16 ; iii. 21. John x. 85. Luke xvi. 29-31. Ps. cxix. 111. Rom. iii. 1, 2. THE BAPTIST CHURCH DIRECTORY. 155 5 2 Tim. iii. 15. Able to make thee wise unto salvation. Also, 1 Pet. i. 10-12. Acts xi. 14. Rom. i. 16. Mark xvi. 16. John v. 38, 39. 3 Proverbs xxx. 5, 6. Every word of God is pure. Add thou not unto his words, lest he reprove thee, and thou be found a liar. Also, John xvii. 17. Rev. xxii. 18, 19. Rom. iii. 4. 4 Rom. ii. 12. As many as have sinned in the law, shall be judged by the law. John xii. 47, 48. If any man hear my words — the word that I have spoken, the same shall judge him in the last day. Also, 1 Cor. iv. 3, 4. Luke x. 10-16 ; xii. 47, 48. * 5 Phil. iii. 16. Let us walk by the same rule ; let us mind the same thing. Also, Ephes. iv. 3-6. Phil. ii. 1, 2. 1 Cor. i. 10. 1 Pet. iv. 11. 6 1 John iv. 1. Beloved, believe not every spirit, but try the spirits whether they are of God. Isaiah viii. 20. To the law and to the testimony ; if they speak not according to this word, it is because there is no light in them. 1 Thess. v. 21. Prove ail things. 2 Cor. xiii. 5. Prove your own selves. Also, Acts xvii. 11. 1 John iv. 6. Jude 3d v. Ephes. vi. 17. Ps. cxix. 59, 60. Phil. i. 9-11. II. — The True God. We believe the Scriptures teach that there is one, and only one, living and true God, an infi- nite, intelligent Spirit, whose name is Jehovah, the Maker and Supreme Euler of Heaven and Earth ; 1 inexpressibly glorious in holiness , 2 and worthy of all possible honor, confidence and love ; 3 that in the unity of the Godhead there are three persons, the Father, the Son, and the 156 THE BAPTIST CHURCH DIRECTORY. Holy Ghost ; 4 equal in every divine perfection, and executing distinct but harmonious offices in the great work of redemption . 6 Places in the Bible where taught . 1 John iv. 24. God is a Spirit. Ps. cxlvii. 5. His under- standing is infinite. Ps. lxxxiii. 18. Thou whose name alone is JEHOVAH, art the Most High over all the earth. Heb. iii. 4. Rom. i. 20. Jer. x. 10. 2 Ex. xv. 11. Who is like unto Thee — glorious in holiness'? Isa. vi. 3. 1 Pet. i. 15, 16. Rev. iv. 6-8. 3 Mark xii. 30. Thou slialt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. Rev. iv. 11. Thou art worthy, 0 Lord, to receive glory, and honor, and power : for thou hast created all things, and for thy pleasure they are and were created. Matt. x. 37. Jer. ii. 12, 13. 4 Matt, xxviii. 19. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. John xv. 26. When the comforter is come, whom I will send you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me. 1 Cor. xii. 4-6. 1 John v. 7. 6 John x. 30. I and my Father are one. John v. 17 ; xiv. 23 ; xvii. 5, 10. Acts v. 3, 4. 1 Cor. ii. 10, 11. Phil. ii. 5, 6. 6 Ephes. ii. 18. For through Him [the Son] we both have an access by one Spirit unto the Father. 2 Cor. xiii. 14. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Rev. i. 4, 5 Comp. ii. 7. III. — The Fall of Man. We believe the Scriptures teacli that Man was THE BAPTIST CHURCH DIRECTORY. 157 created in holiness, under the law of his Maker but by voluntary transgression fell from that holy and happy state ; 2 in consequence of which all mankind are now sinners , 3 not by constraint but choice ; 4 being by nature utterly void of that holiness required by the law of God, positively inclined to evil ; and therefore under just con- demnation to eternal ruin , 6 without defence or excuse . 6 Places in the Bible where taught . 1 Gen. i. 27. God created man in his own image. Gen. i. 31. And God saw every thing that he had made, and behold, it was very good. Eccles. vii. 29. Acts xvii. 26. Gen. ii. 16. 2 Gen. iii. 6-2L And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise ; she took of the fruit thereof, and did eat ; and gave also unto her husband with her, and he did eat. Therefore the Lord God drove out the man ; and he placed at the east of the garden of Eden, Cherubims, and a flaming sword which turned every way to keep the way of the tree of life. Rom. v. 12. 3 Rom. v. 19. By one man’s disobedience many were made sinners. John iii. 6. Ps. li. 5. Rom. v. 15-19; viii. 7. 4 Isa. liii. 6. We have turned, every one to his own way. Gen. vi. 12. Rom. iii. 9-18. 5 Eph. ii. 1-3. Among whom also we all had our conversa- tion in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind ; and were by nature the children of wrath even as others. Rom. i. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteous- ness of men, who hold the truth in unrighteousness. Rom. i. 82 ; ii. 1-16. Gal. iii. 10. Matt. xx. 15. 158 THE BAPTIST CHURCH DIRECTORY. 6 Ez. xviii. 19, 20. Yet say ye, Why? doth not the son bear £he iniquity of the father? The soul that sinneth it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son ; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. Rom. i. 20. So that they are without ex- cuse. Rom. iii. 19. That every mouth maybe stopped and all the world may become guilty before God. Gal. iii. 22. IV. — The Way of Saltation. We believe the Scriptures teach that the sal- vation of sinners is wholly of grace ; 1 through the mediatorial offices of the Son of God ; 2 who by the appointment of the Father, freely took upon him our nature, yet without sin ; 3 honored the divine law by his personal obedience , 4 and by his death made a full atonement for our sins ; 6 that having risen from the dead, he is now enthroned in heaven ; 6 and uniting in his won- derful person the tenderest sympathies with divine perfections, he is every way qualified to be a suitable, a compassionate, and an all-suffi- cient Saviour . 7 Places in the Bible where taught . 1 Eph. ii. 5. By grace ye are saved. Matt, xviii. 11. 1 John iv. 10. 1 Cor. iii. 5-7. Acts xv. 11. a John iii. 16. For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John i. 1-14. Heb. iv. 14; xii. 24. THE BAPTIST CHURCH DIRECTORY. 159 * Phil. ii. 6, 7. Who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputa- tion, and took upon him the form of a servant, and was made in the likeness of men. Heb. ii. 9; ii. 14. 2 Cor. v. 21. 4 Isa. xlii. 21. The Lord is well pleased for his righteousness’ sake : he will magnify the law and make it honorable. Phil. ii. 8. Gal. iv. 4. 5. Rom. iii. 21. 5 Isa. liii. 4, 5. He was wounded for our transgressions, he was bruised for our iniquities ; the chastisement of our peace was upon him ; and with his stripes we are healed. Matt. xx. 28. Rom. iii. 21 ; iv. 25-26. 1 John iv. 10; ii. 2. 1 Cor. xv. 1-3. Heb. ix. 13-15. 6 Heb. i. 8. Unto the Son he saith, Thy throne, 0 God, is for ever and ever. Heb. i. 3 ; viii. 1. Col. iii. 1-4. 7 Heb. vii. 25. Wherefore he is able also to save them to the utmost that come unto God by him, seeing he ever liveth to make intercession for them. Col. ii. 9. For in him dwelleth all the fullness of the Godhead bodily. Heb. ii. 18. In that he himself hath suffered, being tempted, he is able to succor them that are tempted. Heb. vii. 26. Ps. lxxxix. 19. Ps. xlv. Y. — Justification. We believe the Scriptures teach that the great Gospel blessing which Christ 1 secures to such as believe in him is justification ; 2 that justification includes the pardon of sin , 3 and the promise of eternal life on principles of righteousness ; 4 that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer’s blood ; 6 by vir- tue of which faith his perfect righteousness is freely imputed to us of God ; 6 that it brings us 160 THE BAPTIST CHURCH DIRECTORY. into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity . 7 Places in the Bible where taught. 1 John i. 16. Of his fullness have all we received. Eph. iii. 8. 2 Acts xiii. 39. By him all that believe are justified from all things. Isa. iii. 11, 12. Rom. viii. 1. 3 Rom. v. 9. Being justified by his blood, we shall be saved from wrath through him. Zech. xiii. 1. Matt. ix. 6. Acts x. 43. 4 Rom. v. 17. They which receive the abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ. Titus iii. 5, 6. 1 Pet. iii. 7. 1 John ii. 25. Rom. v. 21. 6 Rom. iv. 4, 5. Now to him that worketh is the reward not reckoned of grace, but of death. But to him that worketh not, but believe th on him that justifieth the ungodly, his faith is counted for righteousness. Rom. v. 21 ; vi. 23. Phil. iii. 7-9. 6 Rom. v. 19. By the obedience of one shall many be made righteous. Rom. iii. 24-26 ; iv. 23-25. 1 John ii. 12. 7 Rom. v. 1, 2. Being justified by faith, we have peace with God, through our Lord Jesus Christ ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. Rom. v. 3. We glory in tribula tions also. Rom. v. 11. We also joy in God. 1 Cor. i. 30, 31. Mat. vi. 33. 1 Tim. iv. 8. VI. — The Freeness of Salvation. We believe the Scriptures teach that the blessings of salvation are made free to all by the Gospel ; 1 that it is the immediate duty of all to accept them by a cordial, penitent and oledient THE BAPTIST CHURCH DIRECTORY. 161 faith ; 2 and that nothing prevents the salvation of the greatest sinner on earth, but his own determined depravity and voluntary rejection of the Gospel ; 3 which rejection involves him in an aggravated condemnation . 4 Places in the Bible where taught. 1 Isa. lv. 1. IIo, every one that thirsteth, come ye to the waters. Rev. xxii. 1Y. Whosoever will, let him take the water of life freely. Luke xiv. 1Y. 2 Rom. xvi. 26. The Gospel, according to the commandment of the everlasting God, made known to all nations for the obe- dience of faith. Mark i. 15. Rom. i. 15-lY. 3 John v. 40. Ye will not come to me, that ye might have life. Matt, xxiii. 3Y. Rom. ix. 32. Prov. i. 24. Acts xiii. 46. 4 John iii. 19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light because their deeds were evil. Matt. xi. 20. Luke xix. 2Y. 2 Thess. i. 8. YII. — Regeneration. We believe the Scriptures teach that in order to be saved, sinners must be regenerated, or born again ; ] that regeneration consists in giv- ing a holy disposition to the mind ; 2 that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth , 8 so as to secure our voluntary obedience to the Gospel ; 4 and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life . 6 162 THE BAPTIST CHURCH DIRECTORY. Places in the Bible where taught. 1 John iii. 3. Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. John iii. 6, 7. 1 Cor. i. 14. Rev. viii. 7-9 ; Rev. xxi. 27. 2 2 Cor. v. 17. If any man be in Christ, he is a new crea- ture. Ez. xxxvi. 26. Deut. xxx. 6. Rom. ii. 28, 29 ; v. 5. 1 John, iv. 7. 3 John iii. 8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth ; so is every one that is born of the Spirit. John i. 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. James i. 16-18. Of his own will begat he us with the word of truth. 1 Cor. i. 30. Phil. ii. 13. 4 1 Pet. i. 22-25. Ye have purified your souls by obeying the truth through the Spirit. 1 John v. 1. Whosoever believeth that Jesus is the Christ is born of God. Eph. iv. 20-24 ; Col. iii. 9-11. 6 Eph. v. 9. The fruit of the Spirit is in all goodness and righteousness, and truth. Rom. viii. 9. Gal. v. 16-23. Eph. iii. 14—21. Matt. iii. 8-10 ; vii. 20. 1 John, v. 4, 18. VIII. — Repentance and Faith. We believe the Scriptures teach that repent- ance and faith are sacred duties, and also inse- parable graces, wrought in our souls by the regenerating Spirit of God ; 1 whereby being deeply convinced of our guilt, danger and help- lessness, and of the way of salvation by Christ , 2 we turn to God with unfeigned contrition, confes- sion, and supplication for mercy ; 3 at the same time heartily receiving the Lord Jesus Christ as THE BAPTIST CHURCH DIRECTORY. 163 our prophet, priest, and king, and relying on him alone as the only and all-sufficient Saviour . 4 . Places in the Bible where taught. 1 Mark i. 15. Repent ye, and believe the Gospel. Acts xi. 18. Then hath God also to the Gentiles granted repentance unto life. Ephes. ii. 8. By grace ye are saved, through faith ; and that not of yourselves; it is the gift of God. 1 John v. 1. Whosoever believeth that Jesus is the Christ, is born of God. 2 John xvi. 8. He will reprove the world of sin, and of righteousness, and of judgment. Acts ii. 37, 38. They were pricked in their heart, and said— Men and brethren, what shall we do ? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of your sins. Acts xvi. 30, 31. 8 Luke xviii. 13. And the publican smote upon his breast, saying, God be merciful to me a sinner. Luke xv. 18-21 James iv. 7-10. 2 Cor. vii. 11. Rome x. 12, 13. Ps. Ii. 4 Rom. x. 9-11. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved. Acts iii. 22, 23. Heb. iv. 14. Ps. ii. 6. Heb. i. 8 ; viii. 25. 2 Tim. i. 12. IX. — God’s Purpose of Grace. We believe the Scriptures teach that election is the eternal purpose of God, according to which he graciously regenerates, sanctifies, and saves sinners ; 1 that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end ; 2 that it is a most glorious display of God’s sovereign good- naaik being infinitely free, wise, holy and un« 164 THE BAPTIST CHURCH DIRECTORY. changeable ; 8 that it utterly excludes boasting and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy ; 4 that it encourages the use of means in the highest degree ; 5 that it may be ascertained by its effects in all who truly believe the Gospel ; 6 that it is the foundation of Christian assurance ; 7 and that to ascertain it with regard to ourselves demands and deserves the utmost diligence . 8 Places in the Bible where taught. 1 2 Tim. i. 8, 9. Be not thou therefore ashamed of the testi- mony of our Lord, nor of me his prisoner ; but be thou partaker of the afflictions of the Gospel, according to the power of God ; who hath saved us and called us with a holy calling, not accord- ing to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began. Eph. i. 3-14. 1 Pet. i, 1, 2. Rom. xi. 5, 6. John xv. 16. 1 John iv. 19. Hos. xii. 9. 2 2 Thess. ii. 13, 14. But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctifica- tion of the Spirit and belief of the truth ; whereunto he called you by our Gospel, to the obtaining of the glory of our hord Jesus Christ. Acts xiii. 48. John x. 16. Matt. xx. i6 Acts xv. 14. 3 Ex. xxxiii. 18, 19. And Moses said, I beseech thee, show me thy glory. And he said, I will cause all my goodness to pass before thee, and I will proclaim the name of the Lord before thee, and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. Matt. xx. 15. Is it not lawful for me to do what I will with my own ? Is thine THE BAPTIST CHURCH DIRECTORY. 165 eye evil, because I am good? Eph. i. 11. Rom. ix. 23, 24. Jer. xxxi. 3. Rom. xi. 28, 29. Jam. i. 17, 18. 2 Tim. i. 9. Rom. xi. 32-36. 4 1 Cor. iv. 7. For who maketli thee to differ from another? and what hast thou that thou didst not receive ? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? 1 Cor. i. 26-31. Rom. iii. 27 ; iv. 16. Col. iii. 12. 1 Cor. iii. 5-7 ; xv. 10. 1 Pet. v. 10. Acts i. 24. 1 Thess. ii. 13. 1 P^t. ii. 9. Luke xviii. 7. John xv. 16. Eph. i. 16* 1 Thess. ii. 12. 5 2 Tim. ii. 10. Therefore I endure all things for the elects’ sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory. 1 Cor. ix. 22. I am made all things to all men, that I might by all means save some. Rom. viii. 28 -30. John vi. 37-40. 2 Pet. i. 10. 6 1 Thess. 4-10. Knowing, brethren beloved, your election of God ; for our Gospel came unto you, not in word only, but ia power, and in the Holy Ghost, and in much assurance, etc. 7 Rom. viii. 28-30. Moreover, whom he did predestinate, them he also called, and whom he called them he also justified, and whom he justified them he also glorified. What shall we then say to these things ? If God be for us, who can be against us? Isa. xlii. 16. Rom. xi. 29. 8 2 Pet. i. 10, 11. Wherefore the rather, brethren, give dili- gence to make your calling and election sure ; for if ye do these things, ye shall never fall ; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Phil. iii. 12. Heb. vi. 11. X . Sanctification. We believe the Scriptures teach that Sanctifi- cation is the process by which, according to the will of God, we are made partakers of his holi- 166 THE BAPTIST CHURCH DIRECTORY. ness ; 1 that it is a progressive work ; 2 that it is begun in regeneration ; 3 and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Com- forter, in the continual use of the appointed means — especially the word of God, self-examin- ation, feelf-denial, watchfulness, and prayer . 4 Places in the Bible where Taught. 1 1 Thess. iv. 3. For this is the will of God, even your sanctification. 1. Thess. v. 23. And the very God of peace sanctify you wholly. 2 Cor. vii. 1 ; xiii. 9. Ephes. i. 4. 2 Prov. iv. 18. The path of the just is as the shining light, which shineth more and more, unto the perfect day. 2 Cor. iii. 18. Heb. vi. 1. 2 Peter i. 5-8. Phil. 12-16. 3 John ii. 29. If ye know that he [God] is righteous, ye know that every one that doeth righteousness is born of him. Rom viii. 5. They that are after the flesh, do mind the things of the flesh ; but they that are after the Spirit, the things of the Spirit. John iii. 6. Phil. i. 9-11. Ephes. i. 13, 14. 4 Phil. ii. 12, 13. Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do, of his good pleasure. Ephes. iv. 11, 12. 1 Peter ii. 2. 2 Peter iii. 18. 2 Cor. xiii. 5. Luke xi. 35 ; ix. 23. Matt. xxvi. 41. Ephes. vi. ; 18. iv. 30. XI. — Perseverance of Saints. We believe the Scriptures teach that such only are real believers as endure unto the end ; 1 that their persevering attachment to Christ is the grand mark which distinguishes them from THE BAPTIST CHURCH DIRECTORY. 167 superficial professors ; 2 that a special Providence watches over their welfare ; 3 and they are kept by the power of God through faith unto salva- tion . 4 Places in the Bible where Taught . 1 John viii. 31. Then said Jesus, If ye continue in my word, then are ye my disciples indeed. 1 John ii. 27, 28; iii. 9; y. 18. 2 John ii. 19. They went out from us, but they were not of us ; for if they had been of us, they would no doubt have con- tinued with us ; but they went out that it might be made mani- fest that they were not all of us. John xiii. 18. Matt. xiii. 20, 21. John vi. 66-69. 3 Rom. viii. 28. And we know all things work together for good unto them that love God, to them who are the called ac- cording to his purpose. Matt. vi. 30-33. Jer. xxxii. 40. Ps. xci. 11, 12 ; cxxi. 3. 4 Phil. i. 6. He who hath begun a good work in you will per- form it until the day of Jesus Christ. Phil. ii. 12, 13. Jude xxiv. 25. Heb. i. 14 ; xiii. 5. 2 Kings vi. 16. 1 John iv. 4. XII. — The Law and Gospel. "We believe the Scriptures teach that the Law of God is the eternal and unchangeable rule of his moral government ; 1 that it is holy, just, and good ; 2 and that the inability which the Scrip- tures ascribe to fallen men to fulfill its precepts, arises entirely from their love of sin ; 3 to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holj 168 THE BAPTIST CHURCH DIRECTORY. Law, is one great end of the Gospel, and of the Means of Grace connected with the establish- ment of the visible church . 4 Places in the Bible where Taught . 1 Rom. iii. 31. Do we make void the law through faith ? God forbid. Yea, we establish the law. Matt. v. 17. Luke, xvi. 17. Rom. iii. 20; iv. 15. 2 Rom. vii. 12. The law is holy, and the commandment holy, and just, and good. Rom. vii. 7, 14, 22. Gal. iii. 21. Psalm, cxix. 3 Rom. viii. 7, 8. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. Josh, xxiv. 19. Jer. xiii. 23. John vi. 44; v. 44. 4 Rom. viii. 2, 4. For the law of the Spirit of Life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Rom. x. 4. 1 Tim. i. 5. Heb. viii. 10. Jude, xx. 21. Heb. xii. 14. Matt. xvi. 17, 18. 1 Cor. xii. 28. XIII. — A Gospel Church. We believe the Scriptures teach that a visible church of Christ is a congregation of baptized believers , 1 associated by covenant in the faith and fellowship of the Gospel ; 2 observing the or- dinances of Christ ; 3 governed by his laws ; 4 and exercising the gifts, rights, and privileges in- vested in them by His word ; 6 that its only scrip- THE BAPTIST CHURCH DIRECTORY. 169 tural officers are Bisliops or Pastors, and Dea- cons , 5 whose qualifications, claims and duties are defined in the Epistles to Timothy and Titus. Places in the Bible where Taught. 1 1 Cor. i. 1-13. Paul . . . unto the church of God which is at Corinth. . . Is Christ divided? Was Paul crucified for you ? Or were ye baptized in the name of Paul ? Matt, xviii. 17. Acts v. 11 ; viii. 1 ; xi. 31. 1 Cor. iv. 17 ; xiv. 23. 3 John 9. 1 Tim. iii. 5. 2 Acts ii. 41, 42. Then they that gladly received his word were baptized ; and the same day there were added to them about three thousand souls. 2 Cor. viii. 5. They first gave their ownselves to the Lord, and unto us by the will of God. Acts, ii. 47. 1 Cor. v. 12, 13. 3 1 Cor. xi. 2. Now I praise you, brethren, that ye remem- ber me in all things, and keep the ordinances as I delivered them unto you. 2 Thess. iii. 6. Rom. xvi. 17-20. 1 Cor. xi. 23. Matt, xviii. 15-20. 1 Cor. v. 5. 2 Cor. ii. 7. 1 Cor. iv. 17. 4 Matt, xxviii. 20. Teaching them to observe all things what- soever I have commanded you. John xiv. 15; xv. 1 John iv. 21. John xiv. 21. 1 Thess. iv. 2. 2 John 6. Gal. vi. 2. All .the Epistles. 5 Ephes. iv. 7. Unto every one of us is given grace according to the measure of the gift of Christ. 1 Cor. xiv. 12. Seek that ye may excel to the edifying of the church. Phil. i. 27. That I may hear of your affairs, that ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel. 1 Cor. xii. xiv. 6 Phil. i. 1. With the Bishops and Deacons. Acts xiv. 23 ; xv. 22. 1 Tim. iii. Titus i. 8 170 THE BAPTIST CHURCH DIRECTORY. XIV. Baptism and the Lord’s Supper. We believe the Scriptures teach that Christian Baptism is the immersion in water of a believer , 1 infep the name of the Father, and Son, and Holy Ghost to show forth in a solemn and beautiful emblem, our faith in the crucified, buried, and risen Saviour, with its effect, in our death to sin and resurrection to a new life ; 3 that it is pre- requisite to the privileges of a church relation ; and to the Lord’s Supper , 4 in which the members of the church, by the sacred use of bread and wine, are to commemorate together the dying love of Christ preceded always by solemn self- examination.® Places in the Bible where Taught. 1 Acts viii. 36-39. And the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thy heart thou mayest. . . . And they went down into the water, both Philip and the eunuch, and he baptized him. Matt. iii. 5, 6. John iii. 22, 23; iv. 1, 2. Matt, xxtiii. 19. Mark xyi. 16. Acts ii. 38; viii. 12; xvi. 32-34; xviii. 8. 2 Matt, xviii. 19. Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Acts x. 47, 48. Gal. iii. 27, 28. 8 Rom. vi. 4. Therefore we are buried with him by baptism into death ; that like as Christ was raised from the dead by the glory of the Father, even so we also, should w r alk in newness of life. Col. ii. 12. 1 Peter iii. 20, 21. Acts xxii. 16. 4 Acts, ii. 41, 42. Then they that gladly received his word THE BAPTIST CHURCH DIRECTORY. 171 were baptized, and there were added to them, the same day, nbout three thousand souls. And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. Matt, xxviii. 19, 20. Acts and Epis- tles. 6 1 Cor. xi. 26. As often as ye eat this bread and drink this cup, ye do show the Lord’s death till he come. Matt. xxvi. 26-29. Mark xiv. 22-25. Luke xxii. 14-20. 8 1 Cor. xi. 28. But let a man examine himself, and so let him eat of that bread and drink of that cup. 1 Cor. v. 1, 8 ; x. 3-32; xi. 17-82. John vi. 26-71. XV. — The Christian Sabbath. We believe the Scriptures teach that the first day of the week is the Lord’s Day, or Christian Sabbath and is to be kept sacred to religious purposes , 2 by abstaining from all secular labor and sinful recreations , 3 by the devout observance of all the means of grace, both private 4 and pub- lic ; 6 and by preparation for that rest that re- maineth for the people of God . 6 Places in the Bible where Taught. 1 Acts xx. 7. On the first day of the week, when the disci- ples came together to break bread, Paul preached to them. Gen. ii. 3. Col. ii. 16, 17. Mark ii. 27. John xx. 19. 1 Cor. xvi. 1, 2. 2 Ex. xx. 8. Remember the Sabbath Day, to keep it holy. Rev. i. 10. I was in the Spirit on the Lord’s Day. Ps. cxviii. 24. This is the day which the Lord hath made ; we will re- joice and be glad in it. 8 Isa. lviii. 13, 14. If thou turn away thy foot from the Sab- 172 THE BAPTIST CHURCH DIRECTORY. bath, from doing thy pleasure on my holy day ; and call the Sabbath a delight, the holy of the Lord honorable ; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words ; then shall thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob. Isa. lvi. 2-8. 4 Ps. cxviii. 15. The voice of rejoicing and salvation is in the tabernacles of the righteous. 5 Heb. x. 24, 25. Not forsaking the assembling of yourselves together, as the manner of some is. Acts xi. 26. A whole year they assembled themselves with the church, and taught much people. Acts xiii. 44. The next Sabbath Day came almost the whole city together to hear the word of God. Lev. xix. 30. Ex. xlvi. 3. Luke iv. 16. Acts, xvii. 2, 3. Ps. xxvi. 8 ; lxxxvii. 3. 6 Heb. iv. 3-11. Let us labor therefore to enter into that rest. XVI. — Civil Government. We believe the Scriptures teach that civil government is of divine appointment, for the interest and good order of human society and that magistrates are to be prayed for, conscien- tiously honored and obeyed ; 2 except only in things opposed to the will of our Lord Jesus Christ , 3 who is the only Lord of the conscience, and the Prince of the kings of the earth. Places in the Bible where Taught 1 Rom. xiii. 1-7. The powers that be are ordained of God. For rulers are not a terror to good works, but to the evil. Deut. xvi. 18. 2 Sam. xxiii. 3. Ex. xviii. 23. Jer. xxx. 21. THE BAPTIST CHURCH DIRECTORY. 173 2 Matt. xxii. 21. Render therefore unto Caesar the things that are Caesar’s, and unto God the things that are God’s. Titus iii. 1. 1 Pet. ii. 13. 1 Tim. ii. 1-8. 3 Acts y. 29. We ought to obey God rather than man. — Matt. x. 28. Fear not them which kill the body, but are not able to kill the soul. Dan. iii. 15-18; vi. 7-10. Acts iv. 18-20. 4 Matt, xxiii. 10. Ye have one Master, even Christ. Rom. xiv. 4. Who art thou that judgest another man’s servant? Rev. xix. 14. And he hath on his vesture and on his thigh a name written, King of Kings and Lord of Lords. Ps. lxxii. 11. Ps. ii. Rom. xiv. 9-13. XYII. — Righteous and Wicked. We believe tlie Scriptures teach that there is a radical and essential difference bet wen the righteous and the wicked that such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in his esteem ; 3 while all such as continue in impenitence and unbelief are in his sight wicked, and under the curse ; 8 and this distinction holds among men both in and after death.* Places in the Bible where Taught. i Mai. iii. 18. Ye shall discern between the righteous and the wicked ; between him that serve th God and him that serveth him not. Prov. xii. 26. Isa. v. 20. Gen. xviii. 23. Jer. xv. 19. Acts x. 34, 35. Rom. vi. 16. a Rom. i. 17. The just shall live by faith. Rom. vii. 6. We are delivered from the law, that being dead wherein we were 174 THE BAPTIST CHURCH DIRECTORY. held, that we should serve in newness of spirit, and not in the oldness of the letter. 1 John ii. 29. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him. 1 John iii. 7. Rom. vi. 18, 22. 1 Cor. xi. 32. Prov. xi. 31. 1 Pet. iv. 17,18. 3 1 John v. 19. And we know that we are of God, and the whole world lieth in wickedness. Gal. iii. 10. As many as are of the works of the law, are under the curse. John iii. 36. Isa. lvii. 21. Ps. x. 4. Isa. lv. 6, 7. 4 Prov. xiv. 32. The wicked is driven away in his wickedness^ but the righteous hath hope in his death. See, also, the exam- ple of the rich man and Lazarus. Luke xvi. 25. Thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things ; but now he is comforted, and thou art tormented. John viii. 21-24. Prov. x. 24. Luke xii. 4, 5; xi. 23-26. John xii. 25, 26. Eccl. iii. 17. Matt. vii. 13, 14. XVIII. — The World to Come. We believe the Scriptures teach that the end of the world is approaching j 1 that at the Last Day, Christ will descend from heaven , 2 and raise the dead from the grave for final retribution ; 3 that a solemn separation will then take place ; 4 that the wficked will be adjudged to endless punishment, and the righteous to endless joy ; 5 and that this judgment will fix forever the final state of men in heaven or hell, on principles of righteous- ness . 6 Places in the Bible where taught. 1 1 Pet. iv. 7. But the end of all things is at hand ; be ye therefore sober, and watch unto prayer. 1 Cor. vii. 29-31. THE BAPTIST CHURCH DIRECTORY. 175 Heb. i. 10-12. Matt. xxiv. 35. 1 Johnii. 1 7. Matt, xxviii. 20; xiii. 39, 40. 2 Pet. iii. 3-13. 2 Acts i. 11. This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Rev. i. 7. Heb. ix. 28. Acts iii. 21. 1 Thess. iv. 13-18 ; v. 1-11. 3 Acts xxiv. 15. There shall be a resurrection of the dead, both of the just and unjust. 1 Cor. xv. 12-59. Luke xiv. 14. Dan. xii. 2. John v. 28, 29 ; vi. 40 ; xi. 25, 26. 2 Tim. i. 10. Acts x. 42. 4 Matt. xiii. 49. The angels shall come forth, and sever the wicked from among the just. Matt. xiii. 37-43; xxiv. 30, 31 ; xxv. 31-33. 6 Matt. xxv. 35-41. And these shall go away into everlast- ing punishment, but the righteous into life eternal. Rev. xxii. 11. He that is unjust let him be unjust still; and he which is filthy, let him be filthy still ; and he that is righteous, let him be righteous still ; and he that is holy, let him be holy still. 1 Cor. vi. 9, 10. Mark ix. 43-48. 2 Pet. ii. 9. Jude 7. Phi. iii. 19. Rom. vi. 22. 2 Cor. v. 10, 11. John iv. 36. 2 Cor. iv. 18. 6 Rom. iii. 5, 6. Is God unrighteous, who taketli vengeance ? (I speak as a man.) God forbid ; for how then shall God judge the world ? 2 Thess. i. 6-12. Seeing it is a righteous thing with God to recompense tribulation to them who trouble you, and to you who are troubled, rest with us — when he shall come to be glorified in his saints, and to be admired in all them that believe. Heb. vi. 1, 2. 1 Cor. iv. 5. Acts xvii. 31. Rom. ii. 2-16. Rev. xx. 11, 12. 1 John ii. 28; iv. 17. Seeing then that all these things shall be dissolved, WHAT MANNER OF PERSONS OUGHT YE TO BE IN ALL HOLY CONVER- SATION AND GODLINESS, LOOKING FOR AND HASTING UNTO THE coming of the day of God? 2 Peter iii. 11, 12. 176 THE BAPTIST CHURCH DIRECTORY. Covenant. Having been, as we trust, brought by divine grace to embrace the Lord J esus Christ, and to give ourselves wholly to him, we do now solemnly and joyfully covenant with each other, TO WALK TOGETHER IN HIM, WITH BROTHERLY LOVE, to his glory, as our common Lord. We do, therefore, in his strength, engage — That, we will exercise a Christian care and watchfulness over each other, and faithfully warn, exhort, and admonish each other, as occa- sion may require : That, we will not forsake the assembling of ourselves together, but will uphold the public worship of God, and the ordinances of his house : That, we will not omit closet and family reli- gion at home, nor neglect the great duty of reli- giously training our children, and those under our care, for the service of Christ, and the enjoyment of heaven : That, as we are the light of the world, and salt of the earth, we will seek divine aid, to enable us to deny ungodliness, and every worldly lust, and to walk circumspectly in the world, that we may win the souls of men : That, we will cheerfully contribute of our pro- perty, according as God has prospered us, for THE BAPTIST CHURCH DIRECTORY. 177 - the maintenance of a faithful and evangelical ministry among us, for the support of the poor, and to spread the Gospel over the earth : That, we will, in all conditions, even till death, strive to live to the glory of him, who hath called us out of darkness into his marvellous light. “And may the God of peace, who brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work, to do his will, working in us that which is well pleasing in his sight, through Jesus Christ ; to whom be glory, forever and ever. Ames*/* END OF PART FIRST. PART SECOND. CHAPTER I. DENOMINATIONAL PECULIARITIES. How do Baptists differ from other Christian denominations ? This question is often asked by persons imperfectly acquainted with denomina- tional distinctions; especially young persons, de- sirous of uniting with Christian churches. To this question many Baptists themselves find it difficult to return a satisfactory answer, simply because they have given so little attention to that subject. In nearly all matters of doctrine, all Evangeli- cal Christian churches agree. The following are the essential points on which Baptists differ from others, and in all of which they appeal to the sacred Scriptures to justify their difference, and sustain their views. They profess to accept of nothing as a matter of religious faith and prac- tice, unless it be taught in the word of God. Nol ITS THE BAPTIST CHURCH DIRECTORY. 179 what others believe or practice, but what the Bible teaches, is their creed. 1. As to baptism — they believe that immer- sion, or dipping , is the only way of administer- ing this ordinance, as taught in the New Testa- ment and practised by Christ and his Apostles, and the only way in which Christians can obey the command to be baptized. Consequently the mode is essential to the ordi- nance ; and nothing but immersion is baptism. Therefore persons sprinkled , or poured upon , are not baptized at all. 2. As to the subjects for baptism — they believe that the only suitable persons to receive this or- dinance are those who have exercised a saving faith in Christ , and are regenerated by the Holy Spirit. Consequently, unconscious infants ought not to be, and cannot scripturally be baptized, since they can neither exercise, nor profess that faith in Christ ; and to baptize such is contrary to the teachings and practice of Christ and his apostles, and most hurtful and injurious to the spiritual welfare of the children so baptized. 3. As to the subjects for church membership — they believe that such persons only as are truly regenerate , and have been scripturally baptized on a profession of faith in Christ, 180 THE BAPTIST CHURCH DIRECTORY. can properly become members of a Christian church. Consequently, neither persons sprinkled in- stead of being baptized, nor unconscious infants , nor unregenerate persons, are suitable to become members of a church. To receive the unregene- rate to its fellowship would destroy the distinc- tion between the church and the world, and con- tradict the entire spirit and genius of the Gospel. 4. As to the subjects for communion — they be- lieve that the Lord’s Supper is to be partaken by members of the church alone , being such per- sons as are regenerated, and baptized on a profes- sion of their faith in Christ, and are walking in the faith and fellowship of the Gospel. Consequently, neither unregenerate persons , nor unbaptized persons , though regenerate, nor persons walking disorderly and contrary to the Gospel, even though baptized, can properly be invited to partake of this ordinance. Therefore Baptists do not invite sprinkled members of pedo- baptist churches to their communion, because such persons are not scripturally baptized ; nor do they invite immersed member of pedobaptist churches, because such persons are walking dis- orderly as the disciples of Christ, by holding membership in, and walking in fellowship with churches which receive sprinkling instead of THE BAPTIST CHURCH DIRECTORY. 181 baptism, thereby sanctioning and sustaining a perversion of Christ’s ordinance, and a disobedi- ence to his command. For the same reason they decline to commune in pedobaptist churches, as being contrary to good order. 5. As to church government — they believe that each separate and individual church is entirely independent of all other churches, persons, and bodies of men, .either civil or ecclesiastical, and is to be governed by its own members alone, with- out the aid or interference of any other person or persons whatever. Consequently, churches governed by popes, bishops, synods, presbyteries, conferences, or in any other way than by its own members directly and exclusively, are not constituted on the model of the primitive churches, nor governed accord- ing to the Gospel rule. 6. As to the scriptural officers in a church — they believe there are but two , viz., the pastor, called in the New Testament “ bishop,” or u over- seer,” “ presbyter,” or “ elder,” and deacons. Consequently, those churches which admit more than two officers, or orders in the ministry, have departed from the Gospel rule, and the con- struction of the primitive churches. CHAPTER II. THE BAPTISMAL QUESTION. 'What is scriptural baptism? Or, bow must baptism be administered, to correspond with the primitive practice and fulfill the command of Christ ? In answer to this question, Baptists declare that baptism, according to the Hew Testament, can be performed in no other way than by im- mersing, that is, by dipping the candidate in wa- ter, in, or into the name of the Father, Son, and Holy Spirit. But Episcopalians, Presbyterians, Methodists, Congregationalists, and some other sects of Christians, say that baptism may pro- perly be administered in various ways; either by dipping the candidate in water, or by sprink- ling, or pouring water upon the candidate ; but be- cause it is more convenient they practise sprink- ling for baptism. If they are correct, then there are three ways instead of one by which this ordi- nance may be administered. But which are right, Baptists or Pedobaptists ? To decide this 182 THE BAPTIST CHURCH DIRECTORY. 183 question we must go to the New Testament. That alone is the source of authoritative teaching on this ubject. What is found there must not be perverted nor trifled with ; and what is not there found, cannot be made binding on the con- science of the Christian. But as the New Testament was written in the Greek language, which people generally do not understand, and the word baptize itself is a Greek word transferred into our language, in order to understand this question fully, it is desirable to obtain the opinions of pious and learned men, who have made the study of the Bible the busi- ness of their life, and are familiar with the lan- guage in which it was written. I. — Evidence from Lexicons. What is the true and proper meaning of the word baptize, or as it is in the Greek, baptizo ? To ascertain this, let us ask men who are familiar with Greek words — men who have studied the history of Greek words — men who have made Greek dictionaries. What do they say ! Scapula says, the meaning of this word is “ to dip , to immerse , as we dip anything for the pur- pose of dyeing it.” Alstedius says, “ to baptize signifies only to immerse , not to wash except by consequence.” 184 THE BAPTIST CHURCH DIRECTORY. Stockius says, “ properly it means to dip , or immerse in water.” Stephanus says, “ to plunge under, or over- whelm in water.” Schlettsner says, “ properly it signifies I dip , I immerse , I immerse in water.” Donnegan says, “ to immerse repeatedly into a liquid, to submerge, to sink thoroughly, to satu- rate.” Parkhurst says, “ to dip , immerse , or plunge in water.” Liddell and Scott say, “ to dip , repeatedly.” To the same effect is the testimony of Robert- son, Pickering, Ewing, Greenfield, and others. In addition, the following commentators and scholars agree in the same opinion as to the mean- ing of the word baptizo : Witsius, Salmasius, Calvin, Beza, Vitringa, Limborch, Bishops Rey- nolds and Patrick, Drs. Bentley, Towerson, and Owen. Indeed, so completely are scholars agreed that baptize means to dip , that Prof. Moses Stuart, one of the best scholars America has pro- duced, says, “ baptizo means to dip , plunge , or immerse into any liquid.” And he adds, “ all lexicographers and critics, of any note , are agreed in this.” It must also be added, that not one of all these scholars was a Baptist ; so that it was not from a THE BAPTIST CHURCH DIRECTORY. 185 desire to build up, or to please the Baptists, they expressed such opinions. II. — Significant use of Baptizo. The peculiar use of the word baptizo , in the New Testament, is interesting and significant, and must have been designed. Prof. Stuart, Dr. Carson, and the best critical scholars, have de- cided that this word means to dip , immerse , or plunge , and that it means nothing else. Now ob- serve that this word baptizo, is the only word in the Greek language used in the New Testament to express or describe the ordinance of baptism . Why was this word used exclusively , rather than some other word, unless baptism was a specific act, which this word precisely expressed, and which no other word could precisely express ? Baptizo is used in the New Testament eighty times. In nearly seventy of these instances it is used to designate the ordinance of baptism. Bapto is used three times, and means to dip, but has other meanings in addition. This word, there- fore, because it has other meanings, is never ap- plied to baptism. Bantizo means to sprinkle, and is used four times, but never to express bap - tism. If, as some say, baptism may be performed by sprinkling, why was not this word used, which 186 THE BAPTIST CHURCH DIRECTORY. expressly means to sprinkle ? Louo is used six times, and means to wash , but is in no instance applied to this ordinance. Why was that, if, as some say, the proper meaning of baptism is wash- ing ? Keo is found many times in its various, combinations, and means to pour . But it is never used to express or describe the ordinance of baptism . Why was not this word used, if, as some say, baptism may properly be performed by pouring ? Why, then, did our Saviour and his Apostles carefully select from all the words of the Greek language that one which alone means to dip , and nothing else, and use that particular word to ex- press the ordinance of baptism, and never in a single instance use any other w x ord for that pur- pose, while the Greek language affords a great variety of words definitely expressing the diffe- rent uses and applications of water, any one of which might have been used to designate the ordinance of baptism, had it been -so desired? Evidently because that by baptism they meant a dipping , just what that particular word did ac- curately and precisely express, and which no other could. If sprinkling, pouring, or washing had been intended, there were words at hand which would accurately have expressed those meanings. But such words were never used ; THE BAPTIST CHURCH DIRECTORY. 187 therefore it is certain that Christ intended no such acts in the ordinance of baptism. III. — Circumstantial Evidence. What do the circumstances attending the ad- ministration of baptism as described in the New Testament teach ? Christ, in his baptism went down into the water , and came up out of the wader / certainly not for the purpose of having water sprinkled or poured on him. Philip and the Eunuch went down into the water , both of them. It is difficult to understand for what they both went down into the water unless for Philip to immerse the Eunuch. The Apostle alludes to the mode of the ordi- nance, and speaks of “ being buried with Christ in baptism. 55 Eom. vi. 4; Col. ii. 12. His idea of baptism evidently was that of a dipping , a sub - mersion , since he likened it to a burial. Arch- bishops Tillotson and Seeker, Drs. Wall, Dodd- ridge, and Whitby, Bishop Nicholson, Whitfield, Wesley, Clarke and Wells, in their comments on these passages declare, that this language alludes to the primitive mode of baptizing by dipping or immersion . It evidently can allude to nothing else. 188 THE BAPTIST CHURCH DIRECTORY . IY. — Testimony of Commentators. What do those learned and pious men who have written commentaries on the Scriptures say respecting the baptism of Christ, his Apostles and the early Christians ? Do they suppose it to have been performed by im- mersion, or in some other way ? Look at their testimony. Witsius says: “It is certain that both John the Baptist and the disciples of Christ, ordi- narily practised immersion , whose example was followed by the ancient church.” Samuel Clarke says : “ In the primitive times, the manner of baptizing was by immersion , or dipping the whole body into the water.” Doddridge says : “It seems the part of can- dor to confess that here (Bom. vi. 4), is an allu- sion to the manner of baptizing by immersion .” Abp. Secker says: “Burying, as it were, the person baptized in the water, and raising him out of it again, without question, was anciently the more usual mode.” Abp. Tillotson says : “ Anciently those who were baptized .... were immersed and ‘buried in the water , to represent their death to sin.” Bp. Taylor says: “The custom of the an- THE BAPTIST CHURCH DIRECTORY. 189 cient churches was not sprinkling , but immer- sion” Yossius says: “That John the Baptist im- mersed whom he baptized, there is no doubt.” Grotius says : “ That baptism used to be per- formed by immersion , and not by pouring ap- pears both from the proper signification of the word , and the places chosen for the administra- tion of the rite.” Caye says : “ The party to be baptized was wholly immerged , or put under water.” Mede says : “ There was no such thing as sprinkling used in baptism in the Apostles 5 days, nor for many ages after them . 55 Calvin says : “ The very word baptize signi- fies to immerse ; and it is certain that immersion was the practice of the ancient church . 55 Wesley says : “ Buried with him — alluding to the ancient manner of baptizing by immersion .” To the same effect is the testimony of Arch- bishop Usher, Bps. Pearce, Nicholson and Bur- nett ; Drs. Towerson and Hammond, Bossuet, Venema; Bps. Fell and Stillingfieet, White- field, Baxter, Locke; Drs. Whitby and Wall, and many others, eminent for piety and learning, and none of whom were Baptists. 190 THE BAPTIST CHURCH DIRECTORY. Y. — Evidence from History. Wliat do those scholars and learned men who have written histories of the churches in the times of the Apostles and early Christians, say of their practice as to baptism ? Mosheim, Gieseler, Du Pin, Waddington, and Neander, are best known as Church historians. They all agree that for about two hundred and fifty years after Christ nothing but dipping was practised for baptism ; and that for thirteen hundred years it was generally practised by all Christian nations, even after sprinTding was used in cases of sick or feeble persons. Works ascribed to Barnabas, the companion of Paul, and Hennas, mentioned by Paul, and which works must have been very early written ; Justin Martyr, about a.d. 140 ; Tertullian, a.d. 204 ; Nazianzen, a.d. 360. Basil, a.d. 360. Ambrose, a.d. 374; Cyril, a.d. 374; Chrysostom, a.d. 398 ; all speak of baptism as a going down into the water, and being dipped, or washed in the water. Dr. Wall, vicar of Shoreham, England, wrote a learned history of Infant Baptism, which so much pleased the clergy of the English Church, that when assembled in full convocation they gave him a vote of thanks for his able work. He THE BAPTIST CHURCH DIRECTORY. 191 says dipping was the primitive mode of baptism, and declares this to be so plain that, “ One can- not but pity the weak endeavors of such pedo- baptists as would maintain the negative of it . 55 Dr. "Whitby, an able divine of the Church of England, and author of a Commentary, says : “ And this immersion being religiously observed by all Christians for thirteen centuries , and ap- proved by our church.” Bishop Bossuet, one of the most learned and distinguished of the French clergy, and con- nected with the Catholic Church, says : u We are able to make it appear by the acts of councils, and by the ancient rituals, that for thirteen hun- dred years , baptism was thus administered [by dipping] throughout the whole church, as far as possible.” Stackhouse, author of the well known History of the Bible, says : “ Several others have shown and proved that this immersion continued as much as possible to be used for thirteen hundred years after Christ.” Brenner, a Roman Catholic writer, as quoted by Prof. Stuart, says : “ Thirteen hundred years was baptism generally and ordinarily performed by the immersion of a man under water: and only on extraordinary occasion was sprinkling or affusion permitted. These latter methods of bap- 192 THE BAPTIST CHURCH DIRECTORY. tism were called in question and even pro- hibited.” Bingham’s Antiquities of the Christian Church is probably the most able work in English on questions connected with ancient Christian cus- toms. It is quoted as standard authority by nearly all writers on these subjects. Hose, in his Biographical Dictionary, calls the author, “ One of the most illustrious scholars produced by the English Church.” Bingham, in this learned work, says : u And as this [dipping] was the original , apostolical practice, so it continued to be the universal practice of the church for many ages.” He declares this “ immersion , or dip* ping of the whole body under water,” was to show the death, burial, and resurrection of Christ, and the candidate’s death to sin and resurrection to a new life. And he adds, “ there are a great many passages in the epistles of St. Paul which plainly refer to this custom.” He declares that so strictly was immersion adhered to, as never to be de- parted from except in cases of sickness. To prove beyond doubt that dipping Avas the primi- tive mode of baptism, he quotes many ancient and learned authorities, such as the following : St. Cyril, St. Chrysostom, St. Ambrose, Fourth Council of Toledo, Epiphanius, Tertullian, Theo- doret, Ordo Romanus, Gregory’s Sacramentarium, THE BAPTIST CHURCH DIRECTORY . 193 With these writers agree many others. It must still be observed that none of these were Baptists ; which fact presents in a still clearer light the inevitable convictions of truth in the testimony they give. YI. — -Practice of the Greek Church. It deserves to be noticed that the Greek Church, so called in distinction from the Roman Church, and which extends over Greece, Russia, Abyssinia, Egypt, Arabia, Palestine, and other African and Asiatic countries, has always prac- ticed, and continues still to practise, immersion in baptism. True, that church is superstitious and corrupt, like the Romish, embracing many errors in its doctrines and customs. Baptism is also administered by a trine immersion, or a thrice dipping of the candidate. Yet the mode they have preserved as at first instituted. Even their children they dip at the tenderest age, and 4hat too in cold water, even in the severe climate of Russia and Siberia. Dr. Wall declares, u The Greek Church, in all its branches, does still use immersion , and so do all other Christians in the world except the La- tins. All those nations of Christians that do now, or formerly did submit to the authority of the bishop of Rome, do ordinarily baptize theii 9 194 THE BAPTIST CHURCH DIRECTORY. infants by pouring or sprinkling ; but all other Christians in the world , who never owned the Pope’s usurped power, do , and ever did , dip their infants in the ordinary use. All the Christ- ians in Asia, all in Africa, and about one-third part of Europe, are of the last sort” The whole Christian world, then, practised dipping in baptism for thirteen hundred years as their common custom ; and the greater part of Christendom do still practise it ; that is, accord- ing to Wall, all those countries that never were in allegiance to the Pope, including Asia, Africa, and about one-third of Europe ; to which about one-quarter of the United States of America may be added. The Baptists, therefore, have on their side the Scriptures, reason, history, criticism, and the practice of the great mass of professing Christians, so far at least as the mode of baptism is concerned. With this they ought to be con- tent 1 } in the assurance that they are right. VII. — The Existence of Baptisteries. The question of baptisteries , or places artifi- cially prepared for the baptism of candidates, deserves a brief notice, as it serves to illustrate the primitive and long-continued manner of bap- tizing by immersion. At first, as we know from the New Testament THE BAPTIST CHURCH DIRECTORY. 195 history, converts were baptized in rivers, pools, and fountains, whenever these might be found convenient for the purpose. But afterwards, as Christianity extended, and converts multiplied, and especially in large cities, convenience if not necessity required the construction of pools or fountains, expressly for the administration of the ordinance. These places at first were, doubtless, very sim- ple — merely open cisterns. Afterwards a roof or dome over the pool w^as added, as a shelter for the congregation. And finally they came to be built, with great care and elegance. They were usually constructed in a circular or an octagonal form, with the baptistery proper, or pool, in the centre, and the sides either open, or surrounded by cloisters, dressing rooms, or rooms for other religious purposes. These buildings were separate and distinct from the church, but near to it ; and w T ere thus used from the third to the sixth century. Dur- ing the latter part of the sixth century, bap- tisteries began for greater convenience to be built in the porch or vestibule of the church, and still later within the body of the church itself. But it was not until near the middle of the seventeenth century, that these baptisteries for immersion, gave place to mere basins for sprint 196 THE BAPTIST CHURCH DIRECTORY. ling. This change was made in England by the authority of the Westminster Assembly of Divines. Dr. Wall says respecting this: “As for sprinkling, properly so-called, it was, at 1645, just then beginning, and used by very few. This learned Assembly could not remember that fonts to baptize in had been always used by the primitive Christians, long before the beginning of Popery, and ever since churches were built. And that basins, except in cases of necessity, were never used by Papists, or any other Christ- ians, whosoever, till by themselves. 55 Dr. Cave says: “These baptisteries were anciently very capacious, because the stated times of baptism returning but seldom, there were usually great multitudes to be baptized at the same time ; and then the manner of baptizing by immersion or dipping under water, made it necessary to have a large font likewise. 5 ’ Bingham says : “ In the Apostolical age, and some time after, before churches and baptisteries were generally erected, they baptized in any place where they had convenience, as John bap- tized in Jordan, and Philip baptized the Eunuch in the wilderness, and Paul, the jailer in his own house. 55 Dr. Murdock says : “ The baptisteries were THE BAPTIST CHURCH DIRECTORY. 197 properly buildings adjacent to tlie churches, in which the catechumens were instructed, and where were a sort of cisterns, into which water was let at the time of baptism, and in which the candidates were baptized by immersion .” Tertullian says : “ Peter baptized his con- verts in the Tiber at Rome, as John had done in Jordan ; and there was no difference whether a man was baptized in the sea, or in a lake, in a river, or a fountain. 55 These facts relating to baptisteries as places for the baptism of converts prove conclusively, even if there were no other evidences, that bap- tism w r as performed by the immersion of the can- didates, since structures and fonts of the kind could not have been made for the administration of the ordinance, had it been performed by sprinkling, or pouring water upon the persons, instead of plunging them into water. Several of these ancient baptisteries are still in existence, and others are well known in the records of Christian antiquities ; as those of Florence, Yenice, Pisa, Naples, Bologna, Ra- venna, and the Lateran at Rome. This last is considered the most ancient now T existing. That at Pisa was completed in 1160, and is of an octagonal form, being about 129 feet in diameter, and 179 feet high. That at Florence is about 198 THE BAPTIST CHURCH DIRECTORY. 90 feet in diameter, octagonal in shape, with a lofty dome. These dimensions, of course, apply to the building, and not to the pool of water. That of St. Sophia, at Constanti- nople, was so spacious, as on one occasion to accommodate a numerous council which held its session in the building. The term bap- tistery was, as is evident, applied indifferently both to the pool or font, and to the building which inclosed and covered it. For information on this subject, consult Cave’s Primitive Christianity, Bingham’s Christian An- tiquities, Encyclopedias, Edinburgh, Britannica, Brand’s, Relig. Knowledge, Americana, and Robinson’s Hist. Baptism. VIII. — The Rise of Sprinkling. But how came it that the practice of immer- sion as the mode of baptism was ever departed from ? And when and how did sprinkling arise to take its place ? That question is readily an- swered. The first recorded instance of any deviation from the apostolic practice of dipping in bap- tism, is that of Novatian, which occurred about the middle of the third century, or a.d. 250. This case is recorded by Eusebius, in his Church History, and Dr. Wall, in his researches, could THE BAPTIST CHURCH DIRECTORY. 199 find no instance of pouring or sprinkling earlier than this. Novatian being sick, and as was supposed about to die, greatly desired to be baptized, and as it was thought he could not be immersed on account of his sickness, water was poured pro- fusely over him, as he lay on his bed, so as to re- semble as much as possible a submersion. But this was regarded at the time as a substitute , and not a valid baptism; because, when sometime afterwards, he having recovered, it was proposed to make him bishop, this was objected by many that he had not been properly baptized . From that time, however, pouring and sprink- ling were occasionally resorted to in cases of sick or feeble persons, hence called clinic baptism, because administered to candidates on their beds. But dipping continued the common practice. In the Romish church pouring was tolerated in the eighth century, and in the sixteenth century was generally adopted as a matter of convenience. It was not claimed, however, that this was ac- cording to apostolic usages, but that the church had a right to change ordinances. Dr. Wall says, France was “ the first country in the world where baptism by affusion was used ordinarily to persons in health . 55 Of Eng- land he says, “ The offices and liturgies did all 200 THE BAPTIST CHURCH DIRECTORY. along enjoin dipping , without any mention of pouring or sprinkling .” About 1550, sprinkling began to prevail, being adopted first in cas§s of “ weak children, 55 and “ within the time of a half a century, from 1550 to 1600, prevailed to be the more general. 55 The history of sprinkling as given in the Edin- burgh Encyclopedia, under the article “ bap- tism, 55 is as follows. The first law to sanction sprinkling as a mode of baptism, was made by Pope Stephen II., in 753. “It was not till the year 1311 that a council held at Ravenna de- clared immersion or sprinkling to be indifferent. 55 Before that time sprinkling had been resorted only in cases of supposed necessity. “ In this country (Scotland), however, sprinkling was never practised in ordinary cases, till after the Reformation ; and in England, even in the reign of Edward YI., immersion was commonly ob- served. 55 But during the persecutions which fol- lowed the death of Edward YI., and the acces- sion of the Catholic Queen Mary, many of the Protestants, especially the Scotch, fled to Ge- neva, where, under the influence and teachings of the celebrated John Calvin, they imbibed a preference for sprinkling. “ These Scottish ex- iles who had renounced the authority of the Pope, implicitly acknowledged the authority of THE BAPTIST CHURCH DIRECTORY. 201 Calvin ; and returning to their own country with John Knox at their head, in 1559, established sprinkling in Scotland. From Scotland this practice made its way into England in the reign of Elizabeth, but was not authorized by the established church. 35 In 1643, the Westminster Assembly of Di- vines debated the question in convocation, whether baptism should be administered by dipping or sprinkling , both modes prevailing, and it being thought desirable that the prac- tice should be uniform. The question was de- cided by one majority in favor of sprinkling — twenty-five voting for it, and twenty-four for im- mersion . So near did the Church of England come to being immersionists. A year later, par- liament sanctioned the decision of the Assembly, and enacted that sprinkling should be the legal mode of administering baptism. IX. — Objections Answered. Some Pedobaptists, with more zeal than either discretion or learning, have objected to immer- sion as the primitive mode of baptism, saying the Jordan had not sufficient depth of water for dipping candidates, and that Jerusalem had no conveniencies for the immersion of the thousands 9 * 202 THE BAPTIST CHURCH DIRECTORY. converted under the Apostles’ preaching. Let such persons consider the following facts : 1. In 1848, Lieut. Lynch, in the United States service, was sent by our government in command of an expedition to explore the Jordan and the Dead Sea. He passed the entire length of the Jordan in boats, and made constant and accurate examination of all its features. These were re- corded and published. He found the river vary- ing in width from seventy-five to two hundred feet, and its depth from three to twelve feet. At Bethabara, where tradition has fixed the place of our Saviour’s baptism, and where John bap- tized the multitudes, Lieut. Lynch gives the width as one hundred and twenty feet, and the greatest depth as twdve feet . To this place thou- sands of pilgrims continue to come every year, at a certain season, to bathe in the waters where they believe Christ was baptized. The expedi- tion witnessed one of these occasions, and had their boats in readiness to prevent accidents, which were liable to occur while the multitudes were bathing. There is certainly no lack of wa- ter there. 2. In Jerusalem there were anciently several cisterns, or pools of large size, sufficient to accom- modate hundreds of bathers at the same time. Outside, but near the city, were others of still THE BAPTIST CHUECH DlKEOTORY. 203 larger capacity. These were constructed partly to afford opportunity for the many ablutions re- quired by the Mosaic law, and partly to supply the city with water. Some of them still contain w T ater, and afford admirable convenience for the administration of baptism. Others are in a ru- ined state, but distinctly show their original con- struction and capacity. The most of them were in repair, and continued to be used, for hundreds of years after Christ, as history proves. According to Dr. Robinson, wdio visited Jeru- salem recently, and made accurate measurement of these pools, there are even now most abundant opportunities for baptizing. His statements are fully corroborated by Dr. Sampson, who has verified them by personal observation. The pool of Bethesda is 360 feet long, 130 feet wide, and 75 feet deep ; and when it was full of water was a considerable pond, covering more than an acre of ground. The pool of Siloam , 53 feet long, 18 feet wide, and 19 feet deep, has now a depth of 2 or 3 feet, but can easily be increased to a much greater depth. The Upper Pool , 316 feet long, 218 feet wide, 18 feet deep, and covers an acre and a half of ground. The Pool of Hezekiah , 240 feet long, 144 wide, partly filled with water. The Lower Pool of Gihon , 592 feet long, 260 feet wide, 40 feet deep, and covers more 20J: THE BAPTIST CHURCH DIRECTORY. than three-and-a-half acres . This pool is now dry, but as late as the time of the Crusaders was abundantly supplied with water, and free to the use of all. Several others are also found. These pools were all constructed with the sides gradu- ally sloping, so as to make a descent into them perfectly convenient, to any desired depth These statements are abundantly justified by Dr Barclay, missionary at Jerusalem, and the most competent and reliable of all authorities on this subject, so far as the city of Jerusalem is con- cerned. Such facts show how entirely gratuitous, and destitute of reason, are all objections to immer- sion as the primitive mode of baptism, on the ground of an insufficiency of water, either at the Jordan or in Jerusalem. And these investiga- tions and measurements were not. made by Bap- tists for the purpose of establishing a theory, but by Pedobaptists, for the purpose of scientific and antiquarian research. They do, however, most fully vindicate the truth. CHAPTER III. THE QUESTION OF INFANT BAPTISM. Baptists believe that no person should be bap- tized, except on a profession of faith in Christ. Since infants are incapable of exercising or pro- fessing that faith, they evidently are not proper subjects for baptism ; and to baptize them would be both unauthorized and wrong. Pedobaptists, on the contrary, believe in and practise infant baptism as right and scriptural. Which are cor- rect? Which act according to the teachings of the New Testament and the practice of the apostles ? Baptists assert the following facts : 1. That in the New Testament there is neither precept nor example to authorize or sanction the practice, nor even an allusion to the baptism of infants. 2. That Christ did not command it, and neither the Apostles nor early Christians practised it. 3. That it arose with, and was a part of, the early corruption of the Christian Church. 4r. That it is presumptuous and censurable on 205 206 THE BAPTIST CHURCH DIRECTORY. the part of parents, sponsors, and administrators, and productive of great evil to the child which receives it, and to the church which allows it. I. — When did Infant Baptism arise? The first mention of it in history is made by Tertullian, the beginning of the third century / and he opposes it, and speaks of it as a practice of neither long standing nor general observ- ance. Bingham, before mentioned, believes it existed at an earlier period, which he is anxious to prove by vague inferences and obscure allu- sions. Yet this mention of it by Tertullian is the earliest he was able to find ; though it is certain he would have found it, had there been any earlier reference to it accessible. Bp. Burnett says, 44 There is no express pre- cept or rule given in the New Testament for the baptism of infants . 55 Luther says, 44 It cannot be proved by the sa- cred Scripture that infant baptism was instituted by Christ, or begun by the first Christians after the Apostles . 55 Goodwin says, 44 Baptism supposes regenera- tion sure in itself first. Read all the Acts, still it is said, they believed and were baptized . 55 Limborch says, 44 There is no instance can be produced from which it may indisputably be in- THE BAPTIST CHURCH DIRECTORY. 207 ferred that any child was baptized by the Apos- tles .’ 5 Baxter says, “ I conclude that all examples of baptism in Scripture do mention only the admin- istration of it to the professors of saving faith : and the precepts give us no other direction . 55 Curcelleus says, the baptism of infants in the two first centuries after Christ was altogether un- known ; but in the third and fourth was allowed by some few. In the fifth and following ages it was generally received . 55 Dr. Wall, the ablest defender and most learned advocate of infant baptism, says, “ Among all the persons that are recorded as baptized by the Apostles, there is no express mention of any in- fants . 55 Neander, perhaps the most learned and reli- able of all church historians, says, “ Baptism was administered at first only to adults , as men were accustomed to conceive of baptism and faith as strictly connected . 55 Hippolytus, bishop of Pontus, who wrote in the first half of the third century, says, “ We in our days never defended the baptism of children, which in our day had only begun to be practised in some regions . 55 “The baptism of infants we did not know . 55 And Bunsen, his learned trans- lator, declares that infant baptism . in the mo- 208 THE BAPTIST CHURCH DIRECTORY. dern sense, was utterly unknown in the early church, to the middle of the third century. Dr. Hanna says, “ Scripture knows nothing of the baptism of infants. 55 Prof. Jacobi says, “ Infant baptism was estab- lished neither by Christ nor the Apostles. 55 Similar concessions have been made by Eras- mus, Calvin, Yives, Taylor, Mosheim, Gieseler, Coleman, Meyer, De Wett, Olshausen, Lange, Hodge, Stuart, Woods, and others, though at the same time justifying the practice on other grounds. They are agreed that Tertullian is the first writer who distinctly mentions the practice, and that it must have arisen about that time, a.d. 201. Had it been much earlier, it would have been mentioned by some earlier writer. II. — From what Cause did it Arise ? The answer to this question is plain, and should be satisfactory. Soon after the ascension of our Saviour, various heresies arose and were mingled with the doctrines of the Gospel, and many su- perstitious rites corrupted the simple ordinances of Christianity. In this, all scholars and histo- rians are agreed. Very early the notion began to prevail that the ordinances possessed a myste- rious efficacy, a sanctifying power, and that to die without receiving Baptism and the Supper, THE BAPTIST CHURCH DIR*:CT0RY. 209 was to endanger the salvation of the soul. Thus parents, very naturally being desirous of making certain the salvation of their children by every possible means, began to request baptism for them, thereby to insure their spiritual safety. This was at first, probably, done only in the cases of sick or dying children, but afterwards it be- came general. It was essentially the same idea as that which led to the practice of sprinkling for baptism — a false notion of the efficacy of the ordi- nance. No one who carefully reads the early history of Christianity can fail to see the correct- ness of this explanation. CHAPTER IV. THE COMMUNION QUESTION. There exists, between Baptists and Pedobap- tists, a difference of opinion respecting the ques- tion of Church Communion, as to who are pro- perly qualified to partake of the Lord’s Supper, and what are the scriptural qualifications. Both hold that baptism necessarily precedes the com- munion as a qualification for its privileges, and that "baptized believers in Christ only, are to be in- vited to it. But wdiat is Baptism ? Pedobap- tists assert that persons sprinkled, poured upon, or immersed, are properly baptized, and there- fore invite such persons to the Lord’s table. Baptists, however, declare that persons immersed only are baptized, and therefore invite none others to the Lord’s table. This practice of Pedobaptists is called open, or free communion, because it embraces the diffe- rent denominations of evangelical Christians. The practice of Baptists is commonly called close, or restricted communion, because it restricts or 210 THE BAPTIST CHURCH DIRECTORY. 211 confines the privileges of the Lord’s Supper to im- mersed believers. These terms, however, are not very truthful or accurate, since both practise a restricted communion, and both adopt the same rule, and advocate the same principles, as to the terms of communion ; while the real difference lies in their different views of what constitutes baptism. But the question of Baptism is not the only question. Are there other qualifications prere- quisite to the communion ? And if so, what are they? And who is to decide whether these quali- fications exist, whether these conditions have been complied with — the church or the commu- nicant? These questions involve the vital ele- ments of church structure, and of church order. I. — Subjects op Communion. Let us inquire who are entitled, and have a right to, the privileges of the Lord’s Supper. May all persons, without distinction, who desire to do so, partake of it ? If so, that would consti- tute, in fact, an open, or free communion — and in reality, that is the only open communion. Or, must this privilege be restricted to regenerate per- sons, believers in Christ? If so, then who is to be the judge of their faith, whether they are regene- rate persons? Must the church to which they 212 THE BAPTIST CHURCH DIRECTORY. come decide tliis question, or may the individu- als themselves decide it ? Still more, if the privilege is to be restricted to believers, and none but regenerate persons are to be admitted, then are all believers, all regenerate persons, to be so admitted with- out any further condition or qualification ? Is regeneration the only test ? Or must they also be first baptized, and be found walking in godli- ness of life ? And who is to judge whether these conditions have been strictly complied with ? Is the church to exercise this jurisdiction and right of judgment, or is it to be left wholly to the pri- vate convictions of the individual , to decide the question of his own fitness l II. — Open Oommunionists. The advocates of what is called ojpen com- munion, are of three classes. 1. Those who hold that baptism is a necessary condition of, and prerequisite to the Lord’s Sup- per, but assert that pouring, sprinkling, and im- mersing, are all, and equally, lawful and scriptu- ral modes of baptism ; and therefore persons bap- tized by either mode, and living correct Christian lives, are qualified subjects for the Lord’s Sup- per. Of this class are Pedobaptists generally of the various denominations. THE BAPTIST CHURCH DIRECTORY. 213 2. Those who agree that baptism is a pre- requisite to the communion, and who believe that nothing but immersion is scriptural baptism, but who hold that the conscientious convictions of the individuals themselves rather than the judgment of the church, are to be taken as the rule of action. Consequently, if the individual believes himself to have been properly baptized, when he was sprinkled, and desires the commu- nion, he should be admitted to the table on his own faith in the validity of his baptism, though the church does not believe he has been baptized at all. Of this class are immersed members of Pedobaptist churches, and the greater part of Open Communion Baptists. 3. Those who deny that baptism is a necessary condition of, or prerequisite to the communion, at all, and hold that there is no fixed order in the ordinances, by which Baptism must precede the Supper, but that the Supper may be lawfully re- ceived by those who have never been baptized in any way. Consequently, they would have the communion allowed to those who have believed in Christ, whether they have made any public profession of their faith, are connected with any church, or have been baptized, or not. Of this class are a part of the Open Communion Baptists and a few Pedobaptists. 214 THE BAPTIST CHURCH DIRECTORY. All these arguments for an open and unrestrict- ed communion at the Lord’s Table, are unsound, and unreasonable, as will appear by a more care- ful examination of them. Let us examine in order the positions occu- pied by these three classes of open communion- ists. 1st. Those who advocate a free communion, based on the validity of sprinkling and pouring as modes of baptism, take for granted what is to be proved, namely, that baptism has several modes , all equally scriptural. On this point the whole argument rests, whether baptism ban be performed in any other way than by immersion ? The argument for immersion as the exclusive inode of baptism, must determine this question. 1 2d. Those w T ho assert that a church in admit- ting persons to the communion should act on the personal convictions of the individual, instead of the settled faith and convictions of the church itself, and receive such as believe themselves qua- lified, whether the church considers them quali- fied or not. This mode of reasoning in favor of open com- munion, is exposed to fatal objections. It denies the right of the church to judge of the fitness of 1 See Part Second, chap, ii. THE BAPTIST CHURCH DIRECTORY. 215 candidates to receive the ordinances which it maintains ; it allows right of conscience, of judg- ment, and of action to the individual , but denies it to the church ; it accepts the opinions of per- sons, rather than the word of God, as the rule of action. But have churches a right to judge of the qua- lification of candidates? To say who may, and who may not be admitted to the ordinances of the Gospel ? They evidently have such a right. And it is their duty to exercise that right, and to require all w T ho wish to enjoy the privilege, to comply with the conditions of the Gospel — -not, indeed, with conditions which they have made, but with those which Christ has established. Christ has committed the ordinances to his churches for them to preserve in their purity, and to administer in strict fidelity to him ; not according to any laws or regulations which the church may create, but according to the laws and conditions which he has given them. If Christ has thrown around the ordinance of the Supper certain conditions as safeguards to its sanctity, it would be a criminal indifference to his authority, and disobedience to his commands, to break down those safeguards and allow those condi- tions to be neglected. Each church must of necessity be the interpret 216 THE BAPTIST CHURCH DIRECTORY. ter of the laws of Christ, so far as its own duties are concerned, just as each individual must be, so far as his duties are concerned. Each church must judge for itself what are the ordinances it is required to administer, and to whom they are to be administered. It would be preposterous to say, that persons outside the church, who had no rights in it, no authority over it, and no connec- tion with it, should dictate to that church and direct whom they should baptize and receive to the Lord’s Supper. Or for such persons to come into the church and assert their right to any or all the privileges of the church, without invitation or permission, and even against the wishes and conscientious convictions of its members. Equally unreasonable would it be for any per- son outside the church to claim the right to its communion, when he had not complied with the conditions which that church believed the Gos- pel required. One might as well claim the right to vote in its meetings of business, or exercise any other privilege which belongs to its members alone. It would be no more unreasonable for one to expect to be received to baptism , without being converted , simply because he thought him- self fit, than to expect to be received to cwmnvr nion without being baptized , simply because he thought himself fit. THE BAPTIST CHURCH DIRECTORY. 217 If a person can come to tlie communion on his own convictions, without the consent or against the convictions of the church, he certainly can be received to baptism in the same way. By the same reasoning, he could become a member of the church without the church’s act or consent. The supposition is absurd. Such a course would effectually break up and destroy all church order, and the very organization of churches. By this reasoning, also, all discipline would be effectu- ally destroyed ; since, if a church has no right to debar or restrain those outside from its privileges, it certainly has no right to debar or restrain those inside, even when believed to be unworthy ; unless, indeed, the world has more rights and pri- vileges in a Christian church than its own mem- bers. Thus, also, a member excluded for heresy, disorderly walk, or vicious conduct, would only be dismissed into a larger liberty, since, as a heathen man and a publican, he could come to the Lord’s Table on his own convictions of fitness, while as a member he was judged unworthy and denied the privilege. This whole course of rea- soning is contradictory, and its conclusions ab- surd. No person would expect to enjoy the privi- leges of membership in any social or secular soci- ety, until he had complied with the conditions of 10 218 THE BAPTIST CHURCH DIRECTORY. membership. Much more strictly should the or- dinances of the Gospel be guarded and preserved from all infraction, not according to any notions, rules, or prejudices of men, but according to the word and the will of Christ. 3d. Those who deny that baptism is at all ne- cessary as a preparation or qualification for the Lord’s Table, substantially deny that the Supper is a memorial of Christ, but hold it only as a sign of Christian fellowship, do violence to Scrip- ture teaching, and contradict the opinions of the great mass of Christians in all ages. They also involve themselves in many difficulties by such an argument. Is baptism, therefore, pre-requisite to the Lord’s Supper ? Must persons first be baptized in order to have a scriptural right to the commu- nion ! Does the New Testament teach this order and relation in the ordinances ? A few deny that baptism is a necessary condi- tion of the Supper, and that few, strange to say, are for the most part Baptists, who attempt to reach an open, or free communion, by this denial. Seeing the logical absurdity of attempting to establish an unrestricted church fellowship with Pedobaptists, while holding baptism to be a pre- requisite, they have adopted the theological ab- surdity of asserting that the inward washing of THE BAPTIST CHURCH DIRECTORY. 219 regeneration was a sufficient, and the only neces- sary preparation and condition for coming to the Lord’s Table, without being baptized at all. In answer to the views and arguments of this class of persons, consider the following facts : {a.) What are the teachings of the New Testa- ment on this subject ? It is very true that neither our Saviour nor his Apostles did, in so many words, declare that no unbaptized person could partake of the Supper. Neither did they say or intimate that unbaptized persons could receive the Supper, nor is there the most distant allusion to any such thing. Nor can any part of the New Testament, by the most liberal construction, be made to countenance, or give the least warrant to such an inference. Indeed, these conclusions seem to be reached only by doing violence to the plain and obvious scope and spirit of the inspired teachings. (5.) The example of our Saviour at the institu- tion of the Supper must be observed. Who sat down with him to eat and drink ? Whom did he invite to his own table? Unbaptized persons? By no means. But his select and chosen disci- ples, who had followed him in the regeneration, and were baptized into his name. To these he distributed the symbols of his love and sacrifice. 220 THE BAPTIST CHURCH DIRECTORY. ( c .) The language of Christ in the great com- mission, and in other similar directions and de- clarations, is against the supposition that unbap- tized persons may rightfully receive the Supper. His command is to teach all nations, baptizing them ; declaring that those who believe , and are baptized , shall be saved. The relative order in which these words stand, indicate the relation which the acts they express sustain to each other, and forbid the supposition that persons can law- fully overstep the ordinance of baptism into the most sacred privileges of the church, any more than they can overstep repentance or faith into the ordinance of baptism. Can it be presumed that Christ would, or that Christian consistency could, put the Lord’s Table before either of these injunctions ? And if put before “ baptize,” where before ? Shall it be be- fore “ believe ” also, or before “ repent ?” Who shall determine its true position ? (< d .) In all the New Testament history, where referenced made to the fellowship of saints in the communion of the Supper, there is not the re- motest allusion to the fact that any others were admitted to the privilege except baptized be- lievers. And still more, in all such cases, the circumstances, and the language used, are such as to forbid the inference that unbaptized persons THE BAPTIST CHURCH DIRECTORY. 221 ever received the communion. The directions and instructions of the Apostles with reference to the observance of the Supper, the reproofs admi- nistered for an abuse of it, all refer and are ad- dressed exclusively to the members of the churches — baptized believers. These who be- lieved, and gladly received the word, were bap- tized ; then added to the church ; and then they continued steadfast in the Apostles 5 doctrine, and in breaking of bread, and prayer. (e.) The almost universal and unvarying belief and practice of Christian churches and denomi- nations, in all ages, should be regarded as evi- dence on such a question. Both Catholic and Protestant Christians assert the necessity of baptism as a prerequisite to. the Supper. Justin Martyr says, “This food is called by us the Eucharist, of which it is not lawful for any to partake but such as believe the things taught by us to be true, and have been baptized” Dr. Wall says, “No church ever gave the communion to any persons before they were bap- tized. Among all the absurdities that ever were held, none ever maintained that any person should partake of the communion before he was baptized .” Dr. Doddridge says, “ It is certain that so far as our knowledge of primitive antiquity reaches, 222 THE BAPTIST CHURCH DIRECTORY. no unbajotized person received the Lord’s Sup- per.” Dr. Dick says, “ None having a right to the holy table but those who have been previously purified by the washing of water and by the word.” Indeed, so unanimous and universal have been the opinions and practices of all Christians, in the past, holding baptism to be a condition of, and prerequisite to the communion of the Supper, that the contrary was scarcely thought of, until within a comparatively late period. The splen- did talent and genius of Robert Hall gave it an importance never before attained. He wished to practise free communion, and saw no other way of doing it. While holding that immersion was the only baptism, sprinkled persons could not consistently be invited to the Lord’s Table, except by denying that baptism did of necessity precede the Supper. He thrust aside baptism for the sake of reaching his Pedobaptist brethren at the Communion. They accepted his conclusions, were glad to meet him there, but utterly denied his premises, and said that baptism was a neces- sary condition of the communion. Even Mr. Hall saw and acknowledged the difficulties of his position. His views have obtained considerable favor THE BAPTIST CHURCH DIRECTORY. 223 with English Baptists, not on account of their consistency or intrinsic force, but because of the great attraction of his reputation and ability. Their want of consistency, however, must pre- vent their gaining any general prevalence, cer- tainly in this country. Baptists will never accept such arguments, and Pedobaptists will reject a free communion offered on such terms and sustained by such reasoning. III. — Baptists 5 Communion. The view which Baptists take of the Lord’s Supper is this : that it is a symbolic ordinance, designed to set forth and teach great practical and fundamental doctrines in the Gospel eco- nomy ; that it is an ordinance of commemoration, observed, not as a test of Christian fellowship, but in remembrance of Christ ; that the church has both the right and is in duty bound to judge of the fitness of candidates to partake of it, strictly guarding its sanctity from all unlawful intrusion ; and that baptism — that is, immersion , in the name of the Father, Son, and Holy Spirit, on a profession of faith in Christ — is prerequisite to it. Baptism, though it must necessarily precede the Supper, is not, however, the only condition on which the privileges of the communion depend, 224 THE BAPTIST CHURCH DIRECTORY. What, then, are these conditions or prerequisites to the communion ? They are three : 1 . Conver- sion ; 2. Baptism ; 3. A godly life. A church is not at liberty to require less nor more of any one than this. 1. Conversion. — No person has any right to, nor can be a suitable subject for the privileges of the communion, unless he is truly regenerated by the Spirit of God, having exercised a saving faith in Christ. Even though he may have been baptized, and may be living an upright life, without regeneration he cannot be a spiritual member of Christ, and consequently not a fit member of his church. 2. Baptism. — By this ordinance a Christian disciple is transferred from the world and initi- ated into the church. As the Supper is an ordinance within the church, the individual must pass through this door of baptism to reach it. By the regenerating work of the Spirit on the heart, one becomes a member of Christ’s spiritual body, so by a confession and a symbolic repre- sentation of that inward work in the ordinance of baptism, he becomes a member of the visible church. Without scriptural baptism, therefore, one cannot properly be a member of the church, nor entitled to the communion. 3. A godly life. — A person may have been THE BAPTIST CHURCH DIRECTORY. 225 truly converted and scripturally baptized, and yet, if lie has imbibed dangerous heresies, or if he be living in the practice of grievous sins, or otherwise walking disorderly , so as to be a ^reproach to his profession and an injury to the cause of Gospel truth, he is not a fit subject for the sacred privileges of the Lord’s Supper. His walk and conversation must be such as become godliness, and as will not dishonor the Gospel he professes to obey. It is, therefore, abundantly evident that the ordinance of the Supper is, in the strictest sense, a church ordinance ; that is, to be administered within the church, and to those within the church. The church is also to judge of the qualifications of those who wish to receive it, and to decide who has, and who has not complied with the Gospel conditions. This statement of the three prerequisites to communion sufficiently explains the three follow- ing facts . (a,) The reason why Baptists do not invite Pedobaptists to their communion, is because such persons have not been baptized. And even though they say and think they have been bap- tized, yet the church w r ith which they may desire to commune must judge of that question in the case of all who propose to partake with them. 10 * 226 THE BAPTIST CHURCH DIRECTORY. Persons only sprinkled, or poured upon , are not jcripturally baptized, and therefore cannot con- sistently be invited to the Supper in a church where nothing but immersion is believed to be baptism. (b.) The reason why Baptists do not feel at liberty to commune with Pedobaptists is the same, viz. : they do not consider such persons as baptized at all. They would be giving their example and influence to sanction and support what they believe to be an error, should they commune with such, however pious and godly in other respects they might be. ( cated in Hew York, and holds monthly meetings. Its funds are appropiated to print and circulate the sacred Scriptures, and to sustain Bible read- ing colporters. Its fields are in America, Can- ada, Hew Mexico, Germany, Greece, China, and Burmah. During the year previous to May, 1858, the Society has received $40,189 for its gene- ral purposes, and expended $45,293. About $12,000 towards the expense of the new Bible House, have also been collected. Thirteen col- porters are sustained in Germany. There were 485 baptisms reported during the year. 5. American Baptist Free Mission Society . 1843. The organization of the Free Mission Society was owing to a desire on the part of those who engaged in it, to have a society for the purpose of missions, so entirely free from every suspicion of connection or sympathy with slavery, as not to receive money to its treasury contributed by 278 THE BAPTIST CHURCH DIRECTORY. slaveholders, or which was the known avails of slavery. Such persons were not altogether satis- fied with existing societies in this respect, and desired one which should be distinctly and plainly understood on that point. A preliminary meeting was held in the Tre- mont Chapel, Boston, May 4, 1843, when a committee was appointed to draft a constitution, and then adjourn till May 31, 1843. At that time the convention assembled in the same place, and an organization was effected under the name of the “ American and Foreign Baptist Mission- ary Society,” which name was subsequently changed to that which it now bears. In June, 1846, the Society was chartered by the legislature of Maine, which charter was accepted and adopted at a special meeting held in Utica in November following. The operations of the Society have been limited. It has, however, had missionaries in Hayti, Canada, and several western States, and is now sustaining several in Burmah. It issues a weekly religious paper, published in the city of New York, called the “ American Baptist.” The receipts of the Society in its various operations, for the year closing May, 1857, were a little more than $13,000, and its expenditure $7,329, leaving some $5,700 in the treasury. THE BAPTIST CHURCH DIRECTORY. 279 The Board is now located in the city of New York. 6. The Southern Baptist Convention. 1845. For many years, Baptists throughout the United States, without sectional distinctions, had cooperated in the work of missions. But more recently, the question of slavery had been a source of dissatisfaction and discontent between the brethren and churches North and South. At length, the Board of the Triennial Convention at Boston (now the Missionary Union), in reply to some interrogatories from Alabama, said in substance, that they could not appoint as a mis- sionary, one who owned slaves, and insisted on holding them as property. This state of feeling, and these frequent mutual irritations, led the churches at the South to conclude that they could best perform the missionary work devolv- ing on them by operating separately from the northern churches. Accordingly, in response to a call from the Board of the Yirginia Foreign Baptist Mission- ary Society, a Convention met in Augusta, Georgia, May 8, 1845. This Convention was composed of delegates from churches, missionary societies, and other religious bodies of Baptists, 280 THE BA.FTIST CHURCH DIRECTORY chiefly at the South. After a presentation of the whole subject by a committee, the “Southern Baptist Convention ” was organized. Kev. William B. Johnson, D.D., was its first presi- dent, and continued for several years to fill that office. The Convention at first was triennial , but afterwards became biennial as it continues still to be. The Convention meets every two years at such places as may be agreed upon. It has a Foreign Missionary Board located in Richmond, Virginia; a Domestic Missionary Board located in Marion, Alabama; a Bible Board located in Nashville, Tennessee. These Boards hold annual meetings at such places as they may select. By the sixth biennial report of the Conven- tion, made at its meeting in Louisville, Ken- tucky, May 8, 1857, there was reported by the Domestic Board, $40,420 collected from all sources during the preceding year, and about $37,300 expended. By the Foreign Missionary Board, in the same time, about $32,000 collected, and about 33,000 expended. This is expended chiefly on different missions in Africa, but a part of it in China. The Bible Board report about $33,000 collected, and about 31,000 expended, chiefly in home distribution. Making an ag- gregate of about $100,000 yearly expended in THE BAPTIST CHURCH DIRECTORY. 281 missionary operations in Africa, China, and the southern and western States. 7. Southern Baptist Publication Society . 1847. The Southern Baptist Publication Society was organized at Savannah, Georgia, May 13, 1847, and arose out of the disturbed state of feeling on the question of slavery, existing between the North and South, as connected with missionary and general benevolent efforts. The South, be- lieving they could no longer cooperate with the North in existing societies, had already created organizations for missionary work, at home and abroad. Attention was next called to their existing sources of religious literature. The Publication Society, located at Philadelphia, had given the South no cause for complaints by the course it had pursued, still the prevailing sentiment de- manded a Southern Society. The first annual report of its board says, “ The common sentiment was, give us a Southern Society, or we will patronize none ; the common demand was for a literature adapted to the genius of our own insti- tutions, thriving upon our own soil, fostered and cherished by our own intellect.” Accordingly, and pursuant to a call issued the 282 THE BAPTIST CHUKCH DIRECTORY. previous year, by the Central Association of Geor- gia, delegates met in Savannah, May 13, 184:7, or- ganized this society, and entered upon the work of preparing and publishing religious books and tracts. The first annual report shows about $2,700 received into the treasury the first year, and a little more than that sum disbursed. By the report of the year closing with May, 1858, the receipts from all sources were $9,794: for that year, and the expenditures $9,159. During the ten years of its operations, the society had issued 222,175 volumes of its different works, being an aggregate of more than 82,000,000 pages, while several new works were in preparation, and the operations of the Society rapidly extending. The Society holds annual meetings, and its affairs are administered by a board located in Charleston, S. C. 8. Other Societies . Education Societies. — In various states and sections of the country are education Societies, chiefly for the purpose of aiding indigent, but worthy young men, to procure an Education pre- paratory to entering upon the work of the Gos- pel ministry. The funds of these societies are supplied by contributions from churches and THE BAPTIST CHURCH DIRECTORY. 283 individuals for this purpose. The amounts thus furnished to beneficiaries are, usually, only suffi- cient to meet the expense of their board and tuition. Other necessary expenses are met by the student’s own efforts, and the exercise of a vigid economy. These benefactions are bestowed only on those of undoubted worth and merit, and only after they have been recommended by the churches of which they are members. It is to be expected that in some instances, young men thus aided may disappoint the hopes of their friends and patrons ; but many of the most distinguished and useful of our ministers, have risen from obscurity to positions of honor and influence, by the timely and judicious assistance of these societies. Historical Societies. — There are in the United States several Baptist Historical Societies, the object of which is the collection and preservation of such facts as shall form material, at some future time, for a clear and comprehensive his- tory of the denomination. The early history of the churches and ministers, their trials and suc- cesses, the struggles and triumphs of their senti- ments, especially their relation to religious free- dom, all these merit a permanent record. The labors, sufferings, and achievements of the 28 4 THE BAPTIST CHURCH DIRECTORY. fathers should be carefully gathered and guarded, and transmitted to the children, to stimulate their zeal, and inspire their gratitude. Many facts which now would be regarded as scarcely worthy of note, would, if preserved, be cherished by future generations as a precious legacy. American Bible Union. — The American Bi ble Union, though not a Baptist Society, yet, as it was originated by Baptists, and as that denomi nation is more largely represented in its board ol officers and its membership than any other, it may with propriety be mentioned here. The object of the Bible Union as presented by its constitution, is to procure accurate and faith- ful translations of the Holy Scriptures, in all lan- guages. Its labors thus far, however, have been mainly directed to secure a corrected version of the English Scriptures. It is conceded that in the common version of the Bible, there exists various errors and mistakes, some of which arose from the condition of biblical literature at the time the translation was made, some from the restrictions under which the translators were placed, and some from changes in the English language since that time. Some of these errors are important, many of them are unimportant ; nevertheless, the Word of God should be trans THE BAPTIST CHURCH DIRECTORY. 285 lated from the inspired originals, into all lan- guages, with the greatest fidelity, and the nearest approach to perfection which it is possible for human learning and piety to attain. It will be observed that the Union embraces, also, in its constitutional provisions, the design of circu- lating, as well as of translating, the Bible in all languages. The history of the Bible Union goes back to June 10, 1850, at which time its organization took place. The Am. & For. Bible Society had been called into existence for the purpose of pro- curing faithful versions of the Scriptures in foreign tongues, but confined its issues and cir- culation of the English Scriptures to the common version. Some of the prominent members of that society believed that they ought to attempt to secure an accurate translation of the Bible in their own as well as in other languages. Fore- most among those was the venerable Dr. Cone, who, more than any other man, had been promi- nent in the formation of the Society, and in all of its operations. The large majority of the members, however, while they saw and conceded the importance of the work itself, did not think that Society should undertake the translation or revision of the English Scriptures. At the anniversary of the Am. & For. Bible 286 THE BAPTIST CHURCH DIRECTORY. Society, held in the city of New York, in May, 1850, this question came up, and after a pro- tracted discussion, the Society voted to confine its labors in the circulation of the English Scrip- tures to the common version, as it had previously done. This was regarded, by the members who took a different view of the question, as binding the Society to a policy which they could not approve. Dr. Cone was reelected president, but declined to accept. On the 27th of the same month, a preliminary meeting was held, and on June 10, 1850, at a meeting held in the Mul- bury St. Tabernacle, in New York, the Bible Union was organized. Dr. Cone was elected president, and so continued till his death. Win. II. Wykoff was chosen corresponding secretary, and William Colgate treasurer. The members and officers of the Union are connected with different denominations. Its Board is located in New York. Its anniversary is held in the month of October. It has had employed at various times a considerable num- ber of translators, or revisors, engaged upon the English Scriptures. These are mostly in this country, and are connected with different de- nominations. The treasurer’s report for the first four months of the society’s existence, showed $5,595 received. The second annual report was THE BAPTIST CHURCH DIRECTORY. 287 $14,495 ; the third, $16,799. The report for 1858, shows that $35,376 were raised and ex- pended daring the year. Of this sum, $17,561 were expended on the department of English Scriptures, something more than $10,000 as salaries and expenses of agents, officers and assistants, and the balance in various items., Til EBB I *