THE
CHURCH MEM1BER'S MANUAL,
OF
ECCLESIASTICAL PRINCIPLES, DOCTRINE, A-\D DISCIPLINE:
PRESENTING A SYSTEMATIC VIEW OF THE STRUCTURE,.
POLITY, DOCTRINES, AND PRACTICES OF
CHRISTIAN CHURCHES, AS TAUGHT
IN THE SCRIPTURES.
BY
WILLIAM CROWELL,
AUTHOR OF "THE CHURCH IDEMBER'S HAND BOOK."
IFor one is your Master, even Chriot; and all ye are brethren -And are built upen the foundation
of the Apostles and Prophoto, Jeous Chriot himoelf being the chief corner-stone."
WITTI AN IITR%ODUCTORY ESSAY
BY HENRY J. RIPLEY, D.D.,
PROFESSOR OF SACRED RHETORIC AND PASTORAL DUTIES IN THE NEWTON
THEOLOGICAL INSTITUTION.
NEW REVISED EDITION.
BOSTON:
GOULD A.ND LINCOLN.
NEW YORK: SHELDON, BLAKEMAN & CO.
CINCINNATI: GEO. S. BLANCHARD.
1857.
II~  
1/ 7
Entered according to Act of Congress, in the year 1847, by
WILLIAM CROWELL,
In the Clerk's Office of the District Court of the District of Massachusetts
* * * *
T. B. SMITHU  STEREOTYPI'R
216 WILLIAM STREET, X. T.
I 
PREFACE.
AMONG the recollections most sweet and mournful
to the writer, are the little incidents of his last meeting
with the.lamented Knowles. It was the closing day
of our last Winter Term at the Newton Theological
Institution.  A six weeks' vacation, to be followed by
a brief Summer Term, was all that remained to us,
before our final separation for the toils of the Christian
Ministry. The exercises of the hour ended, we lingered a moment around our beloved teacher. He had
spoken to us of a particular branch of Pastoral Duty.
Conversation having turned on the topic of the lecture,
he who now writes, remarked, that a treatise on our
church order and discipline, for the use of young ministers and church-members, was much needed. Other
members of the class confirmed the opinion, inquiring
where such a guide could be found; when he ilodestly said,-as we hoped he would,-that he had
such a work in preparation, which might be expected
in a few months. Gratified with this intelligence we
separated, with his warmest wishes for our welfare
till we should meet again. But alas!   We did meet,
when early summer had decked that hallowed spot
with beauty, a sad and stricken class, to pour our tears
on his freshly covered grave.
Hiis manuscript was placed in the hands of judicious
brethren,- the intimate friends of its author,-who
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,,    /'i   R/           " 
PREFACE.
after careful perusal decided that to publish it would
be an injustice to his memory. It was a first hasty
draught, and lacked the finishing touches of his graceful pen.
When, by the providence of God, it fell to my lot
to be the conductor of a public religious journal, the
want of such a book became still more manifest.  A
few articles, hastily prepared for the CHRISTIAN WATCHMIAN and other periodicals, having met with unexpected favor, I resolved to study thoroughly the principles
of church polity for my own benefit.  The task was so
pleasant, and the materials for a book so abundant,
that a few hints from my brethren, added to what
seemed an inward conviction of duty, were sufficient
to convince me that at some distant day the results
might be given to the public. At my request, Mrs.
Knowles readily placed the manuscript of her late
husband in my hands, with liberty to make such use
of it as I judged proper.  His plan was found to be
very different from mine; but his sound judgment and
correct taste, his catholic spirit and practical wisdom
as a pastor, qualified him in an eminent degree to give
good counsel for the government of churches; and his
judicious remarks have rendered me valuable assistance
in preparing the Third Part of this work.
That the result will be as satisfactory to others as
the labor has been pleasant and useful to myself, is too
much to expect. My post of duty made me an involuntary spectator of the assaults on our church principles with which the organs of various ecclesiastical
bodies were teeming; while the evils arising from the
misapplication of those principles were equally mflnifest. The partisans of prelacy, apostolic succession,
iv
I 
P T' E F k C E.
and territorial churchism, represented us, like forsaken
Israel of old, as "without a king, and without a prince,
without a sacrifice and withlout a pillar, without an
ephod and without teraphim."
In the prosecution of these inquiries, my only desire
was to follow truth, wherever it might lead. For the
ties of sect I care little; for names, still less. If tlhe
Baptist churches were not true churches, I would
leave them.  Aty first inquiry after the true principles
of church constitution, therefore, was, What and where,
is the church?  And what oracle must I consult?
The church? Must I ask the church to tell me what
and where is the church? I might as well go to Delphi, or Dodona, or the shrine of Jupiter Ammon, to
inquire who is the god, and where is his temple. Yet
this gross begging of the question, helped out by a
little circle reasoning, where the more conclusive arguments of the dungeon and the rack are not available,
is all the answer that bigoted churchism has to offer.
Do we appeal to tradition? The responses are like
the echoes of Babel. They have led some to believe
that their Jerusalem is the only place where men qught
to worship; others to contend as strenuously for "this
mountain," or for their Themis, their Delos, or their
Bura, according to the responses which they fancied
were divine. But we demand an independent, unimpeachable witness: we therefore reject them all, and
turn to the inspired oracles of the living God.
To the Bible-the Bible only-this primary question is referred:-AVhat is the church? This is the
real point of divergence from the divinely modelled
culture of Christ's visible spiritual kingdcom, into the
cheerless mazes of Abrahamic covenants, faith by
IF=
v 
PREFAOCE.
proxy, ordinances without faith, territorial churches,
prelacy and popery. This is the great question of the
age. The Rationalist is laboring to solve it -in his
sense of the term-by the help of unassisted reason,
if that can be called reason which runs riot from its
Maker;  the Papist by abjuring reason in his blind
submission to what he calls "the church;" the Baptist
by exalting reason to be the interpreter and reverent
pupil of God's word. The first would set up human
reason to judge the Bible and the church; the second
allows "the church" to judge the Bible and to impose
on reason the most abject silence; the third maintains
that the Bible, interpreted by reason, is to rule the
church.  The first deifies, the second debases, the third
exalts, reason to her true place. The Bible is the
church's supreme law, reason is her court. The Bible
is the compass; reason, lighted by the spirit of God,
is the binnacle lamp. If all Christians would go to the
Bible for an answer to this first question, if they would
accept none but that which the Bible gives, if they
would abide by that-that only-union would soon
take the place of discord. But error on this point is
fruitful of other errors. And here the grand error of
Christendom arose - that ancient error, whose pestifcrous seeds have filled the world with tares. Old as
it is, it must be rooted up, for our Heavenly Father
hath not planted it.
Hitherto, Baptists have paid but little attention to
the subject of Church Polity. As the bold advocates
of spiritual Christianity in its primitive form, as faithful martyrs of religious freedom, as laborious missionaries to the heathen, they have contributed to every
other department of theological literature; but the or
vi 
PRE F ACE.
ganic principles of church constitution have received
little of their attention.  So far as I know, this is the
first attempt to exhibit the Baptist Church Polity in
systematic order.  Some portions of the work will, of
course, occupy a field which I have  attempted to
explore without a guide. In those portions which
have long been common ground, it is quite probable
that I have fallen into some trains of thought similar
to those whose works I have read.  As the design of
the book is to prove what is true, rather than to expose
what is false, it contains no controversy. It was undertaken for the special benefit of all Baptists, as members
of Christ's visible family, not to settle disputes on
minor points, but to exhibit, in their native strength,
beauty, and harmony, those great principles on which
they all, or nearly all, unite; in the belief that it will
thus be more extensively useful. It claims no authority over the judgment of any church, or individual.
It must stand or fall by its own merits. But the principles which it advocates will stand forever, and be
honored as the bulwarks of all true liberty, of sound
doctrine, and of active piety.
It is proper to acknowledge my indebtedness for
valuable suggestions, to the Reverend Professors Ripley
and Sears, of Newton Theological Institution, to whom
the manuscript was submitted, and to the Rev. Dr.
Sharp of this city, who examined portions of the work.
To the Rev. Baron Stow, D.D., who in addition to
an examination of the manuscript, has read all the
proof sheets as the work was going through the press,
I return thankful acknowledgdments.
Go, then, child of many prayers, on thy unpretend ing mission of light and love; promote in some small
vii
'f 11 
PREFACE.
degree, the intelligence, the harmony, the spirituality,
the beauty, the stability, the usefulness, of the household of God, and the author will be amply rewarded
for all his toil. For while thus employed among the
outworks of Zion, telling her towers, marking  her
bulwarks, considering her palaces, it has been delightful to contemplate the surpassing glories of that inner
temple, where the Church of the Redeemed behold the
King in his beauty, and all are filled with his love.
May that love animate all his churches below, that
Zion may be the joy of the whole earth, that her
righteousness may go forth as brightness, and her
salvation as a lamp that burneth.
W. C.
Boston, Jfarchl, 1847.
PREFACE TO THE SECOND EDITION.
THE public voice having invited this    l"       
a place among the permanent religious lite
our country, it has been revised, line by lin
pare it for that honorable position.  Its pla
ples, and doctrines, remain unchanged; yet ce
have been made on almost every page.  The
highest aim has been to make it a true exe
that simple, yet beautiful, because divinely
church order which is the strength and the
Baptists.  As such, it has received the sancti
wisest and best among us. may it henceforth
richly the Master's favor.
W. C. 
St. Louis, Jfo., January, 1852.
viii
r
4 
CONTENTS.
PAGE
17
INTRODUCTORY  ESSAY...............................
PART I.
PRIMITIVE CHURCH CONSTITUTION.
Principles common to all Organized Societies..................
The Scriptures the only Authority for Churches................
Use of the Presumptive Argument...........................
CHAPTER I.
PRINCIPLES FUNDAMENTAL TO THIE EXISTENCE OF A CHURCH.
The separate Functions of Civil Governments and Churches......
SECT. 1. ORIGIN AND MEANING OF THE WORD CHURCH.......... 33
Primary Meaning, 33. New Testament Usage, 34. In        stances of a more extended Signification, 34. Erroneous
Application of the Word, 36.
SECT. 2. MANY DISTINCT CHURCHES WERE FORMED............. 36
Primary Argument, 37. Use of the term Churches, 38.
The Proof from the Circumstances, 40.
SECT. 3. OF WHOM TRUE CHURCHES ARE COMPOSED.............42
The Early Churches composed of Believers only, evident
from the Declarations of Christ, 42..The Day of Pente        cost, 43. The Apostolic Addresses, 43. The Warnings
against admitting the Unconverted, 43. They were also
baptized, 44.
SECT. 4. CHRISTIAN CHURCHES THE FRUIT OF CHRISTIAN DOCTRINE 46
The Gospel a new Basis of Union, 47. The Truth is to
Churches as Seed to the future Plant, 48.
1*
25
26
30
30
33 
C ONTENTS.
PAGE
. 50
SECT. 5. GRADUAL DEVELOPMENT OF PRINCIPLES...............         50
Prophecy-A New Order of Moral Beings-Principle of
their Uniion-First Practical Lesson, 50. Author of Sal        vation revealed, 51. A new Institution introduced, and
an old one changed, 52.  Churches first established....  54
SECT. 6. FORMATION OF A CHURCH...........................          55
Natural Right of Men to associate, 55.  Formation of
Churches agreeable to Reason, 56. The Fundamental
Principle of Church Constitution, 57.
CHAPTER II.
PRINCIPLES INVOLVED IN THE FUNCTIONS OF A CHURCH.
Method of determining these Principles....................... 58
Their Application to the Case.............................. 59
SECT. 1. THE POWERS OF A CHURCH......................... 60
The Source of Church Power, 60. Its Nature, 62. Ob        jects to be obtained by its Exercise, 63. Its Extent, 64.
SECT. 2. RECEPTION OF CHURCH POWER......................         65
Two Things necessary-a Mutual Covenant and Faith        ful Performance of Duty, 65. Church Power comes
directly from Christ, 67.  In what the Vitality of a
Church consists, 67. Proof from the Ephesian Church,
68. Illustration from Civil Government, 70.
SECT. 3. THE RIGHTS OF A CH URCH..........................  1
Over its own Members, 71. In receiving Members from
other Churches, 72.  In respect to Civil Government, 73.
SECT. 4. THE DUTIES OF A CHURCH.......................... 73
In respect to Public Worship-Training up Ministers        Assisting other Churches, and spreading the Gospel, 74.
SECT. 5. EACH CHURCH ACCOUNTABLE DIRECTLY TO CHRIST....... 75
Doctrine of Church Independence-Importance of it        Presumptive Argument plain, 75. No Scripture Precept
or Precedent against it, 76. Positive Proof from Scrip        ture, 77. Inferences from it, 78.
SECT. 6. JUDICIAL POWER VESTED IN EACH CHURCH............. 8
The Churches at Corinth and Ephesus, 80.  The Saviour's
Precept, 82.
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CONTENTS.
PAGE
.83
SECT. 7. OBLIGATION OF BELIEVERS TO JOIN A CHURICH.......... 83
Ground of it-Reasons why it could not rest on a Posi        tive Command, 83.
SECT. 8. RELATIONS AND MUTUAL DUTIES OF CHURCHES.......... 85
Bond of Union same as in a Church, 85. Four Classes of
Co-operative Acts mentioned in Scripture, 87.
CHAPTER III.
PRINCIPLES OF ORGANIZATION.
A Church may exist without Officers.........................
Teaching of the New Testament.............................
SECT. 1. THE POWER OF APPOINTING CHURCH OFFICERS.........
It is vested in the Church naturally-Three Ways of
appointing Officers-The Presumptive Argument, 91.
Scripture Precedents, 92.
SECr. 2. THE SCRIPTURAL OFFICERS IN A CHURCH..............
These are Pastors and Deacons. The Apostles address
such only, 96. They prescribe their Qualifications and
point out their Duties, 96.
SECT. 3. ALL PASTORS OR BISHOPS EQUAL IN RANK.............
Examination of Terms applied in the New Testament.
Apostles, 97. The Seventy Disciples, Prophets, Teachers,
100. Elders, Minister, 101. Evangelist, Bishop, 102.
Pastor, Angel, 103.
SECT. 4. THE AULTHOR.ITY OF PASTORS....................W..... 103
Nature, Grounds, and Extent of it, 103. Limited to the
Duties of his Office, 105.
SECT. 5. ORDINATION....................................... 105
Origin and Meaning of the Word, 105. Purpose of Ordi        nation-In what it consists, 106. The Power to confer
it, 107. Why a Council is necessary, 109. Laying on of
Hands, 109. Inferences from the Points established, 110.
" Re-ordination," 113.
SECT. 6. SUMMARY OF PRINCIPLES............................ 118
Brief Statement of Principles before proved, 113. These
Principles are opposed, 1. To Church and State. 2. To
Ecclesiastical Catholicism. 3. To Papacy and Prelacy.'
4. To Priestly Rule. 5. To Church Legislation. 6. To
Infant Membership; and 7. To Infant Baptism, 116.
xi
89
90
91
95
97 
CONTENTS.
PART II.
DOCTRINES.
PAGN
Duty of a Church respecting its Doctrines..................... 119
Articles of Faith........................................120
Design of the following Outline.............................. 121
CHAPTER I.
OF GOD, AND DIVINE REVELATION.
SECT. 1. THE SCRIPTURES...................................     122
Authenticity and Truth, 122. Inspiration, 125.
SECT. 2. OF GOD'S EXISTENCE AND ATTRIBUTES................. 129
SECT. 3. OF GOD AS FATHER, SON, AND HOLY GHOST........... 130
SECT. 4. OF GOD AS THE CREATOR AND RULER OF THE WORLD.. 133
CHAPTER II.
CHARACTER AND STATE OF MAN.
SECT. 1. OF MAN IN HIS ORIGINAL STATE.....................
SECT. 2. INTRODUCTION OF SIN...............................
SECT. 3. DEPRAVITY OF MAN................................
SECT. 4. THE CONDEMNATION OF MAN........................
SECT. 5. AGENCY OF CREATED SPIRITS........................
CHAPTER III.
THE WAY OF SALVATION.
SECT. 1. THE SAVIOUR..................................... 138
SECT. 2. ATONEMENT....................................... 139
SECT. 3. REGENERATION..................................... 139
SECT. 4. LOVE............................................ 140
SECT. 5. REPENTANCE...................................... 140
SECT. 6. FAITH............................................ 140
SECT. 7. JUSTIFICATION...................................... 141
SECT. 8. OBEDIENCE....................................... 141
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135
136
137
137 
CONTENTS.
xiii
PAGE
141
142
142
142
143
SECT. 9. SANCTIFICATION...................................
SECT. 10. PERSEVERANCE....................................
SECT. 11. ASSURANCE.......................................
SECT. 12. ELECTION........................................
SECT. 13. THIE OFFERS OF SALVATION.........................
CHAPTER IV.
THE FUTURE WORLD.
SECT. 1. RESURRECTION.....................................
SECT. 2. THE JUDGMENT....................................
SECT. 3. FUTURE STATE OF THE RIGHTEOUS....................
SECT. 4. FUTURE STATE OF THE WICKED......................
CHAPTER V.
POSITIVE INSTITUTIONS.
Distinction between Moral Precepts and Positive Precepts-Moral
Duties and Positive Duties.............................. 147
Their Solemn Sanctions.................................... 148
Obedience to a Positive Precept............................. 149
SECT. 1. THE SABBATH.................         I............... 150
SECT. 2. BAPTISM.......................................... 153
Nature of Baptism, 153.  Subjects, 159.  Objects, of
Baptism, 161. Administrator, 161.
SECT. 3. PROOF THAT BAPTISM IS IMMERSION................... 163
From the Meaning of the Word, 164. Incidental Circum        stances. Testimony in its Favor, 165.
SECT. 4. DUTY OF A CHURCH IN REGARD TO BAPTIS       M...........166
SECT. 5. THE LORD'S SUPPER................................ 167
Its Nature, 167. Purposes, 168. Obligation and Per        petuity, 169. Benefits. Qualifications of Communicants,
170. Invitations to the Lord's Table. Time, Place, and
other Circumstances, 172.
SECT. 6. PUBLIC WORSPH                        I      P................................... 173
SECT. 7. PREACHING....................................... 174
SECT. 8. CIVIL GOVERNMN MENT................................. 176
144
145
145
146
I 
C  ONTENTS.
PART III.
CHURCH GOVERNMENT.
PAGE
Foundation and Necessity of Church Government.............. 178
Ground of its Importance................................... 179
Should be understood by all Christians....................... 180
CHAPTER I.
CHURCH MEMBERS.
Churches should be composed of Renewed Persons only........    181
Practicability of this View.................................. 182
SECT. 1. DESIGN OF A CHURCH..............................  183
SECT. 2. CHURCH FELLOWSHIP............................... 184
SECT. 3. OBLIGATIONS ARISING FROM CHURCH MEMBERSHIP....... 187
SECT. 4. THE RIGHTS OF CHURCH MEMBERS-PRIVATE JUDGMENT. 192
CHAPTER II.
CHURCH OFFICERS.
Application of the Term Ofcer.............................. 195
Nature of his Authority.................................... 195
An Error to be avoided.................................... 196
SECT. 1. CHOICE AND ORDINATION OF A PASTOR................ 197
SECT. 2. ELECTION AND DUTIES OF DEACONS................... 200
SECT. 3. DUTIES AND RIGHTS OF A PASTOR.................... 203
SECT. 4. DUTIES OF THE CHURCH TO THE PASTOR............... 206
SECT. 5. REMOVAL OF A PASTOR............................. 209
CHAPTER III.
CHURCH MEETINGS.
Dignity of the Church Meeting............................. 211
Objects to be attained by it................................ 211
SECT. 1. ORDER OF BUSINESS................................ 212
SECT. 2. VOTING........................................... 213
xiv 
CONTENTS.
PAGE
SECT. 3. ADMISSION OF MEMBERS............................ 215
SECT. 4. ABSENT  MEMBERS.................................. 218
SECT. 5. DISMISSION OF MEMBERS............................ 219
SECT. 6. ADMISSIONS TO OCCASIONAL COMMUNION...............  220
CHAPTER IV.
CHURCH DISCIPLINE.
The true Idea of Church Discipline.......................... 221
Evils attending its Neglect................................. 221
SECT. 1. NATURE AND DESIGN OF DISCIPLINE.................. 222
Its Leading Elements are Love and Profound Reverence
for the Word of God, 222-Intended for Pious Persons
only-Extent of the Disciplinary Duties of a Church, 223.
Duty of maintaining Discipline, 224. Higher Objects, 224.
Corrective Objects, 226.
SECT. 2. CHURCH COVENANT AND WATCH.....................      226
Forms of Church Covenant, 227-Uses and Benefits —
Duty of giving and receiving Reproof, 228.
SECT. 3. OFFENSES REQUIRING CHURCH ACTION.................. 230
Private Offenses. First Duty of the Injured Brother, 231
-Case of Confession and Reparation, 231 —Of Denial        Not to proceed without Witnesses, 232. Evil Conse        quences of violating this Rule, 233 —Duty in Case the
Offender justifies his Wrong Act, 234. First Step, 234.
Spirit necessary to the Performance of the Duty, 235.
Second Step-Preparation for it —" Take one or two
more"-Their Duty, 236, when an Offense is removed,
237.  Third Step, 237-Duty of the Church —General
Rules for the Treatment of Private Offenses, 240 —Pecu        niary Difficulties between Brethren, 240. Public Offenses.
Immoralities. Doctrinal Errors, 241. Heresies. Covet        ousness, 242. Disorderly Walking. Refusing to be rec        onciled. Neglect of Covenant Duty, 243.
SECT. 4. MODE AND SPIRIT OF PROCEEDING.................... 244
In taking up a Public Offense, 244. Case of Gross and
Notorious  Offense, 245.   Suspension —What Offenses
should be brought to the Notice of the Church, 245. Pas- 
tor's Duty-Witnesses, 246.
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PAGZ
,CT. 5. TREATMENT OF EXCLUDED PERSONS...................        247
Different Degrees of Censure-The First Duty, 248.
Second Duty, 248.
SECT. 6. TREATMENT OF A DELINQUENT PASTOR.................. 250
He is subject to Church Discipline, 250. Why a Council
is necessary, 250. Evil Consequences of neglecting this
Rule, 251. Ought a Fallen Minister to be restored? 253.
SECT. 7. TREATMENT OF A DELINQUENT MINISTER AT LARGE...... 253
He is accountable to the Church-Manner of calling a
Council-Duty of respecting its Decision, 253.
CHAPTER V.
VARIOUS USAGES.
SECT. 1. RELATIONS OF THE CHURCH TO THE SOCIETY...........
SECT. 2. LICENSING CANDIDATES FOR THE        MINISTTRYY.............
SECT. 3. INSTALLATION.....................................
SECT. 4. COUNCILS.........................................
SECT. 5. ASSOCIATIONS, AND MINISTERS' MEETINGS..............N
SECT. 6. STATE CONVENTIONS................................
SECT. 7. VOLUNTARY SOCIETIES..............................
APrENDIX.....................................2
. xvi
CONTEX TS.
256
257
258
259
262
263
264
267
lik 
INTRODUCTORY ESSAY.
THE following work aims to unfold the principles which regulate the constitution and government of Christian churches, r)esi,,
and their modes of action, considered both individually as Work.
separate bodies, and relatively to one another. It does not profess to discuss questions which directly affect personal Christian
character, or which relate immediately to the soul's future destiny.
Its utility must not, therefore, be estimated by bringing it into
comparison with books which design to nourish the soul viewed
in its internal spiritual relations. But while advancement in true
piety must ever occupy the highest place in point of importance,
neither truth nor a regard to the welfare of the cause of Christ
would justify an indifference to the external form and arrangements
of a church. The soul of man is of prime importance; but his
body is not, therefore, to be neglected. The mutual relations and
influences of the soul and the body are worthy of deep consideration, and must be duly regarded in order to secure man's vital interests both for time and for eternity. 
Since from the very nature of men and their circumstances in
this world, there must be some external organization  Importa.ce of the
of churches, it is important, all will admit, that the.ueqlriopotorganization be adapted to the purposes contemplated in the existence of churches. Of the great diversity of forms in which
church-organization exists, it must be obvious to every one that
some are more, and some are less, adapted to promote individual
Christian character, and the prosperity and extension of the Chlristian cause regarded as a great universal interest. That some are
better adapted than others to prevent a wide-spread defection from
inspired truth, or to effect a return to the old paths in case of a
departure, can hardly be doubted even by a superficial reader of
ecclesiastical history, or a superficial observer of religious affairs.
Lr
ak.
.1 
INTRODUCTORY ESSAY.
There is, then, room for choice in regard to actually existing, or to
conceivable, forms and arrangements; and we might be guilty of
a culpable indifference, if, even viewing this matter as wholly committed to human wisdom, we should allow ourselves to be borne
along, without any principles, on the current of prevalent opinion,
or should fail, through a supreme regard to present convenience,
to make a judicious selection. If, however, while human wisdom,
or policy, has to a very great extent treated this subject as though
it were submitted to man's control, and as though man were competent to a matter which may touch the religious interests of multitudes, in communities greatly diversified, and not only in one age,
but in all subsequent ages, if, I say, we have reason to believe
that certain guiding principles have been fixed by Him whose  authority is law, whether personally exercised or through the agency
of appointed representatives, then the subject assumes a higher
importance, and we are not to inquire into the best comparative
methods, in order to make a selection. If this shall be found to be
the case, we can have no doubt that He, who knew what was in
man, has made provision for arrangements which, should they be
fully carried out, would most happily contribute to the great design
of the gospel for man viewed individually, for men viewed in their
social relations, for men of any one age and country, for men of
all ages and all countries. Not only would arrangements, conformed to the principles which He has established, ultimately prove
themselves thus worthy of their origin; they would, also, be found,
if not entirely free from imperfection as applied to imperfect men
by imperfect men, yet far less encumbered with hindrances and
involving far less difficulty and liability to abuse, and far more
adapted to the progressive state, as well as to the forming period,
of Christian communities, than arrangements which have been extensively modified by men. If there be such principles, traceable
to ultimate authority, it is immensely desirable to ascertain them;
for we may be sure, they are just the principles which the case requires.
The following work, then, if it truly exhibit the scriptural principles of chlurch-organization and government, has a claim to public attention on the score of utility. It will, however,.be mort
particularly interesting to members of Baptist churches; because
they profess a special desire to ascertain scriptural principles, and
is 
INTRODUCTORY ESSAY.
iior should diverse preferences produce such diverse parties as cannot, in all matters of obligation, flow together.
The principle, just stated, seems strictly to accord with the spirit
of Paul, in his endeavors to unite in harmony dissentient brethren;
and as an appendix to it, his own words may also be adduced,Nevertheless, whereto we have already attained, let us walk by the
same rule, let us mind the same thing.  (Phil. 3: 16.)
Union on such a principle is feasible among the true-hearted
and self-denying disciples of Christ: to other men, called Christians or not, the union which is valuable in the sight of Christ does
not pertain. Such a union, we say, is feasible. But it would require a sacrifice in various quarters; and it would, after all, be
more a union of heart, such as now exists, really, and, to a considerable extent, visibly, among the followers of Christ, than of
outward forms and worship. On the one hand, let the simple
principles of the New Testament which regulate church-membership, the government of the church, the nature, duties, and powers
of the ministry, be universally adopted, and let nothing be enjoined
that is not enjoined by scriptural authority; on the other, let an
enlightened, enlarged, yet scriptural, liberality be cherished in regard to matters not regulated by scriptural precept, or example;
then the obstacles to union would be removed, even in respect to
the outward mutual relations of Christians. Since the union which
is often sighed for is an outward union, and must of course depend very considerably on external matters, an attention to these
externals assumes no little importance; and inattention to them
on the part of individual Christians, and especially of ministers,
really tends to perpetuate and propagate division. If those externals in religion, concerning which Scripture furnishes precepts and
precedents, are, notwithstanding, held to be submitted to human
wisdom, or to convenience, the evil of division is of course allowed
to extend itself; and any who may seek, in their outward obedience,
to be entirely guided by scriptural views, though they may thus
follow the only true standard, a regard to which would produce
all desirable uniformity, must yet often bear the reproach of dis uniting the followers of Christ, or of putting asunder what God
nas joined together. It is not they, clearly, that create disunion;
the cause of disunion will rather be found at the door of those,'if
such there be, who do not seek and obey the Lord's will in refer
21 
INTRODUCTORY ESSAY.
ence to the outward organization and to other externals, as well
as to the soul.
No reproach is intended in this language. It will, probably,
apply in various directions, and perhaps, where it is least sus pected. It is intended to awaken thought on this subject; a sub ject, which is too easily thrust aside, but which has too much im portance to be neglected.
If it be asked, now, from what source we are to seek informa  Source of tion, the reply is easy. The New Testament gives us
informtio.  authoritative instruction.  Here is recorded the practice
of inspired Apostles and of the first churches under their guidance;
we have here, too, instructions to churches and individuals from
Apostles, which contain principles touching this subject; we have,
also, the instructions of Christ, which contain the seeds of that order of things which grew into shape during the Apostles' ministry.
The ministry of the Apostles extended over so many regions, and
through so long a period, and was exercised amid so much diversity of character and circumstances, that we have reason to believe
there is no deficiency in regard to the development of principles
which regulate the whole subject of church-membership and government. Not that a minute system of external arrangements is
exhibited in the New Testament; but the essential principles are
easily discernible. These, as might be presumed from the nature
of Christianity, are presented as occasion required, sometimes incidentally; they are few and simple, and give rise to certain necessary inferences, thus embracing the whole subject.
A strong tendency prevails in some quarters to overlook the in Reverenc  structions of the inspired records on this class of subjects,
for...iquity. and yet to set up a plea for certain forms and practices
on the ground of antiquity. The antiquity which is thus contended for, labors under the misfortune of not being sufficiently
ancient; for it did not enjoy the presence of inspired men. If it
be said, that the third and fourth centuries furnish the best results
of the apostolic beginnings, and that in those times we find specimens of character and outward arrangement which we should feel
ourselves required to imitate, it must not be forgotten that those
same centuries present developments, not very honorable to the
Christian name, which some men have thought might be naturally
traced to an inspired source. But it is very unsafe for our reason
22 
INTRODUCTORY ESSAY.
thus to mark out a path, or to subject itself to the reason, perhaps
to the whims, quite likely to the perversions of those ancient
times. Let us, as the men of those centuries ought to have done,
go at once to a more ancient time, to that of inspired men. By
walking in the footsteps of inspired men, imbibing their spirit, and
regulating ourselves by developments which they sanctioned, we
may have assured confidence that we are in the path on which the
light of heaven has shone. Reverence for antiquity is exceedingly
prone to misguide on subjects which require a different standard;
and particularly on subjects of Christian faith and duty, antiquity,
aside from the inspired records, has no authority, and may be dispensed with in our inquiries, except indeed as adding confirmation
to opinions drawn directly from the word of God, or as showing
at how early a period, and to how great an extent, the simplicity
of Christian truth became corrupted. The great question should
be, What says the New Testament? An observance that is venerable by a hoary antiquity, has no claim to our religious respect,
unless it is evidently sanctioned by that book.* A church that
came into existence yesterday, in strict conformity to the New
Testament principles of membership, far away from any long-existing church, or company of churches, and therefore unable to
trace an outward lineal descent, is a true church of Christ;-for
Christianity is not a religion of circumstances, but of principles;
* The remarks in this paragraph are particularly applicable to those writers, who
seem to consider the ecclesiastical arrangements which were in vogue in the third
and fourth centuries, as a sort of perfected model of Christianity. The spirit of them
is also applicable to the manner in which Neander, the distinguished Lutheran of
Germany, thinks infant-baptism may be vindicated as agreeing with Paul's sentiments. For while he distinctly acknowledges that infant-baptism was not instituted
by Christ; that it did not originate from the primitive church in Palestine, nor from
the Apostles who preceded Paul; that it was not introduced among the Gentile
Christians by Paul-inasmuch as such a substitute for circumcision would "agree
least of all with the peculiar Christian characteristics of this Apostle;" that it cannot
be infered "from the instance of the baptism of whole families;" that faith and
baptism were originally connected with one another; that no trace of infant-baptism
appears till the time of Irenceus [who suffered martyrdom in the year 202]; and that
it first became recognized as an apostolic tradition in the course of the third century,
and that this circumstance "is evidence rather against, than for, the admission of
its apostolic origin;" while he makes all these distinct acknowledgments, he yet
thinks that the practice was " necessarily developed," in an age subsequent to that
of the Apostles, from some of Paul's views of the influence of Christianity.-See.
Neander's History of the Planting and Training of the Christian Church  by the
apostles, pp. 101-103.
23 
INTRODUCTORY ESSAY.
while a church, so called, not standing on the apostolic principles
of faith and practice, and yet able to look back through a long line
up to time immemorial, may have never belonged to that body of
which Christ is the head.
A word or two, in regard to the proper usetof such a book as
Proper use of this. It is not to be read through hastily, and then laid
thisbook. aside. As it is a book of principles relating to church
matters, designed also to show their practical operation on the
various occasions which arise in a church and in the religious community, it ought to be read in short portions and at intervals. It
may be considered as a reference-book, to be examined on the
particular topics which will claim attention in the transactions of a
church, and on the questions which will arise in the religious community concerning the order and discipline of a church, and the
connections of churches with one another. Whatever may be
thought of the correctness of the opinions which it presents on
particular points, it cannot fail to be profitable to one who should
thus employ it.  And without presuming to endorse every opinion
and statement which it contains, I take this occasion to recommend
it, particularly to the members of Baptist churches, as a book
which they would all do well to read with much care. May I also
suggest, that pastors would find it serviceable in their endeavors
to form in the more youthful professors of religion just and en,
larged views of the relations and duties of church-members?
Pastors know, too well, that this whole range of subjects, unless
indeed the primary topics be excepted, is too little understood.
And yet circumstances may at any moment arise, which would
prove it important for members of a church to understand their
church-relations, as well as the doctrine of repentance towards God
and faith in our Lord Jesus Christ.
H. J. R.
24 
CHURCH MEMBER'S MANUAL.
PART I.
PRIMITIVE CHURCH CONSTITUTION.
A CHRISTIAN church, viewed as an organized society, is a
peculiar institution. The character of its members and the
principles of their union, its powers and the mode of their exercise, its organization and purposes, are all peculiar to itself, as
a church of Christ. As it is the visible representative of an
invisible kingdom,-a kingdom not of this world,-the principles of its constitution are necessarily different firom those of
all societies of human origin for temporal purposes.
Every associated body of men involves certain elementary, constituting principles, on which its existence depends, by theoperation of which it became a society. Civil government is founded
on principles peculiar to its nature and its purposes; and it is by
conforming to these principles that individual human beings
become a civil society, or state. A voluntary society, formed
for the mutual improvement of its members, in science, literature, or the arts, in manners or in morals, is constituted on different principles; a benevolent, or philanthropic society on
principles still different; and a church is constituted on principles different from them all. The first point of inquiry into the
constitution of a church, is, in relation to the elementary principles of its corporate existence.
When a society of any kind is formed, it necessarily comes
2 
26            CHURCH MEMBER'S MANUAL.
to possess certain powers, which its members, as individuals,
did not possess. The powers of a church, and the principles
on which they are exertised, are very different from those of
civil government, or of a common voluntary society. The
source, nature, and extent of those powers, and the manner in
which they should be exercised, must next be inquired into.
A church, too, like every affiliated body, must be organized,
and have officers or public servants, appointed to the discharge
of certain duties.   The principles of its organization, therefore, form the last topic of inquii into the constitution of a
church. Within this three-fold division, all that relates to the
structure of churches may be contemplated.
But by what means are the principles on which the existence, the powers, and the organization of churches depend, to
be ascertained? It is evident that they cannot be discovered
from the light of nature alone, for Christianity is a revealed
religion. Its doctrines, duties, and ordinances, are matters
of record. This record claims to be divinely inspired, infallible, and perfect. And the purpose for which it was given to
men, "by inspiration of God," is, "that the man of God may
be perfect, thoroughly furnished unto all good works." The
simple question now before us is, Do they reveal all the principles which are essential to the constitution of a church;
Are the Scriptures alone sufficient for this purpose, or do they
need the addition of some other writings, of oral tradition, or
of human legislative wisdom? This question must first be
settled.
We proceed, then, to state as a first great principle, that
THE SCRIPTURES FURNISH SUFFICIENT, AND THE ONLY RULES
AND LAWS FOR THE FORMATION, ORDER, AND GOVERNMENT
OF CHRISTIAN CHURCHES.   We  unanimously appeal to the
Bible, the whole Bible, and to nothing but the Bible. The instructions of our Saviour and his Apostles, illustrated by the
practices of the apostolic churches as recorded in the New
Testament, comprise the standing law, the rule, and the authori 
PRIMITIVE CIIURCII CONSTITUTION.
tative examples to Christians, miniters, and chlurches through
all succeeding time.   The churches fornmed under thle iniiistry
of the Apostles are the models after which all otlters should be
tri,iicd.
For, if the Scriptures are the infallible, tlo sufficient, and the
only rule of fitli and practice to individual Christians, they
must'dso be to churches.   Do  they contain preceets, and cx.'iljlcs, to regulate the belhief and thle onlduclt tl (',1-iO,t
Chrliistiians?  Thley do alga of',':.    51iay portions  are
:t4drcsscd1 (titcctly to l( rc,    gi)it().,l,ccific dII'cctions to lneet
particular cass, or laying down   general principles of action.
is tliece alny re.asoI) to e)lieve tlhat the e(mlnands, the w,r'nintgs,
the tlihrCeatteiiiins, and the promises to churches, in relationl to
tlleir order and discipline, are defective, or stand nmore in need
of uninspired  additions, than tlhose addressed  to individual
Christians?  If tradition, or human inventions are necessary to
the one, they are equally so to the otlher.  Wihoever, tierefore,
p)resumnes to maintain that the Inspired Volunie does not cont,ain all needful instructions for the formation and government
of cIarcbes, miiust remember tl1tt 1e is:Lsaultie1g tlhe ilntegrity,
and destroying the authority, of that Divine Word wvlichl opens
the oily w.ly (,f salvattioit to the liuI)iati soiil.
It is certain that the Scriptures often make mention of bodies
called "churchles," and they inculcate important duties on believers in relation to them.  In other words tliey elijoin duties
whicl  could not be performed unless churches were in existence.
Ihow, for instance, could the Saviour's directions, iat    18:
respectil),g an otfending brot her, or those of i,aul,'. Cor.    5
and 2 Cor. 2: in regard to the exclusion of in o.lrl (il(n  church
mmnniber, aId his restoration on repernta,-scice,          yd,   uul(e,s
churches, sudli as Clhrist and Ai)ostles approved,          i:ie i,:ist ence?  Tle sase classes of duties are obligato-y'm ll;elv4's
still, and firom te nature of the case must conft,lua t, )'  0o, tAx
thle ecid of timel.  FIut 11o one could liiow  hli')v   ( 4",;j,;he
Saviour's directions, nor even understand the, mean inbg of tih,
r
27
I
,.
"':"' 
?I,  
CIIURCII MEMBER'S MANUAL.
directions which  relate to a church, unless he was also told
what kind of an institution is entitled to that name.   The reception of the idea of a church involves necessarily the knowledge
of what constitutes a churclh, and if the Scriptures do not furnish
this knowledge, tlhey contain commands which can neither be
iunderstood nor obeyed.   Ilow can a Dman be required to unite
with, or to p)crfilrni anly duty towards, ain institution which is
not described to hiim, and which he has never seen?  If the
ScIril)ttLrcs do lot describe -a tl urcl, lior f'trniislt tlhe mieles of
l9knowing what a clluireh is, how can tliey eIjoin on us duties
towvard.' stroll:tS  ( boldy?Ay, ii l')' thSc;riitus do inot firlLsliL
this kniowledge, how  can we know'tliat such  an institution
exists, or ever di(1 exist, in the world?  We  must, therefore,
take the New Testiunent description of a church, or have none
f-it all.  Aiid we mnust dischlarge our duties towards such bodies
as're tll(cr( dles(ilbe(l by tlhe na,,o of clu,'l(lh., or experience
the consequenicts of di.iobe(dience to, large portion of the commands of (;ed.
It is certain, however, that collective bodies of believers in
Crllist cimc into )eint r tlhrougll  tlhe ]ld)ors of thle Apostles,
which  tliev called " hurhels," all constituted, so far tas the
record ilft)ris IIus, on prceisely the samne principles.  If, then,
we iwoul,l kiow what kind of societies the Apostles tien called,
or would nowv call chur-ces, we must examine the description
of those  bodies  to  whichl they applied the terrm.  As the
Scripturies give us no reason to suppose that the principle on
lwhich those clurcies were formed areC ever to be changed, it is
the duty of,dl Chlristians to study them diligently, and to connect themselves with churcl-es formed on the same principles
:s those described in the Word of God.
The object of this FI,ST PAIT of thle present work is, to unfold
t!i(' sc,i, trald account of the.stru cture, the powers, and the
officcrs of those churches which were formted under the 7iniistry
of the.Apostles, as autthoritative ia the formation of churches
for all fature tim7e.  Recciving the rccord as inspired, and con —
t
t
28
I
t -,,
t
i-1.
11,
11
I;i
t"
il
t
t
I
I
I
t
t
I.,
I
I'
!iF 1 1.1 I..
I I, 
f    fi    it'  poble, to pursue tits  lIvestigauton wILnouL regaru
t  t le iew s or tle )ractices of any existing, sect.  The discussion
?         xii hb e.iur Iely S ipturl.  iAt the same tinme we hlave no doubt
thlat tile )rinciples here brought to view prevailed substantially
in the clihirichs throughl the two centuries which succeeded the
.'ze of the Apostles. To illustrate this and other collateral points,
fNw l)ricef testimonies from early Cliristian writers, and eccl       -iastical hiLstorians of uindisputed schlolarship and candor, will be
1preseiited in inotes.  Thlle lessons of history a'e of great value in
tracin'  corruptions to their orig,in, and pointing out the sources of
(:Iltn,er to tihe clhurchles, vhenever they can be clearly asertained
"id correctly uniidelrstood(l.  Yet it must be remenbered that we
do niot relvy on ecclesiastical history, even to furnish a basis for
interprreting and applying the principles revealed in the Scrip        turf.s. AVe  rely on tlohe Bible alone, inteilreted according to the
k iiowniI lNws of languag e.  The early Christian writers are often
qu:.tc  ili sielch a manner as to decive, and thus to serve a bad
,Le, f tor tlhe criticism of ancient writers is a distinct science, and
teve tlie learined are liable to be deceived by the extensive for        gerits of' t hose early da.ys, and tlie lious f-auds which were
I-erlietr,ted by monks and other papal writers to support the
errors of 1)lpacy
!;; V',!
ti! 5!  
CIIUI'I,It  -.Mi1:I'   MANS'UAL.
In conducting, tliis investigation, the  resuml)tive aryument
is somctimes introduced.   By this is mcant the reasons for prc'li- l,r)l ositit, i  to be true, iroiesp)ective of a,ly  pOsitive argumients a(ddueed in stllupport of it.  T'his presuilnptive argiumcnt
lltlit in all'lla cs be rfiutc(l, oir sliuovi  to'bo grouiidlss, befoire3
any other a'rgumiiecnts can nv,til to prov( tihe prop)ositionI untrue.
lor i          t i ich lt:'ct a JIttu';tl rigihlt to c(11(ooso thtiri civil
rulers; and the presuml)tive argumnenit is, that they hbave also the
'il,L to         tl.cir sl,irittIl ruh,.rs, lt til it i 1I)'ovcd tihat ti
Scipi)tutres teacli the oppo.ite  doctrilne.'IThey lhave a natural
1i lt ( ) (,1J,,)()c tlmi(  s(:icntitic t c:~(.lms;  tllc l 1':s1- 1tive.'g~tlmerit is vlidl and good thailt they also have tlUh  riglht to choose
tiheir eliious te          Uners, until it is proved  ftiat thle.Scriptures
hatve bil)bidden it.  All societies have a natural rigqt to admit
and exclude nmembers,  )y a vote of the body, according to their
stalJ)Iilmd cu stolns, r1tcsMCL, or las; rthe -presuI- ptive r tOlrl;lncllt
is thaLt churches have the same right.  lThe opposite cannot bh
proved ly showiing that the Secriptures dlo not expressly giTve
this riglit, it ilust be slhown that they expressly take it away.
And.so,,eeraclly, where tle teah 4inl,t   of nature is clear, and
the Scrii)tr   t(Ictih notlhig to thi conltrary, the l)rcsuti-l)tivoe
arguiment is good.
CIIAPTElt I.
rI;INCIlI,L'ES  I'LN1)AMll;NT'AL TO  TIlE  I;x1''ENC     OF  A  CIJIUICII.
SAYs the learned 1ichiard Ilooker, "The mnixture of those
things by speech whlichl by iiature are divided,l is tle mnothler of
all (I,',(),'.  Tr,) t:&e away, tlmeref(),c, tllat eiror wlaicl1 colfllsion
bire dcth, disttintctiol is re(qiuisite."
lThere ire two forms of extended visible unilions aimong  men
hliclh are of Divinie appoiitmcent; civil governmenits, aild Chris
a-e                                                                      s... - C..S,9..,, i ~~~~~~~~~~~~, 4.1. 
ir
30
.
.
I
I
t
t:
:,fd
r-: 
soc~ eal  i>;ling', talnstl'rmnect by Ilie ~l)'it ot tioO, anii  eievaLet'(
by tlle IO,-e of Clhrist fatr above the  l)r(lptilgs of natural afleection, attiaet tliem i  powerfll)y toward.s each othler, and relel the
comlpanionsliip of Awtorldly nica; conscious of great imiperfection,
of exl)osure to the dang,ers of error and sin, they seek each
other's watcehcare, admonlition, and counsel;  while the  new
lIe'-i4 I1-!J ~,1)'lSi()ti \viii h liiiimates their hearts, of love to their
ayeiolar, and for his sake, to the souls vwhlom he died  to save,
letds tiCIhemI to coiniie theilr wisdoim  anud strengi,,th to honor their
NMaster by doingr good to tlheir fellow-meni.   MAutual protection
:t,g-illS( otlhecr'men, a'iiid ltuttal te -sl,orat ssistane iii any form,
do not belong, to the niatutire or the design of a church.  Its
origin  iand its objects are purely spiritual, self-sacrificing, and
benevolent.
The l)rinciples, therefore, on whlich the existence of churches
depenid, necessarily differ widely from those  of civil governnient.   The origin, nature, object.s, materials, and structure of
one of these institutions are all diverse( from those of the other.
One is t(,m)oral, tlhe otler sIiriotul; one is territorial, the other
local; one is to p)rotect the ri,ghlts of persons and property, the
other to traiu souls for heaven.  Citizenshlip iii tlihe oine depends
un the place and circumstances of natural birth, membeship in
r -7 
H- ad tllese ililloi-tait -tiid very ob~vious d,itiinetions betwoeii civil
govein~n i'ci~    anid Cliristi,-i cliurchies -,tlw,,ys  beeni lket ii-i -,iecw,
111 aliy llr-ofo)lllld',11 ti  letfidais~~i1   lt' been tvitt
on  i   " batvs of Eeeles,i-ttical 1)olity" iiiglit liave beeni sp~ared.
Iii coider ri,'4itlv to ~~dlsll  tlose,]v   and( theiri a1)j)licationi,
We, muist  iiist conisidler wlio -ire tile tr-t(e and  I)ropecr subject~s of
t~l~lei.   Tlio, bi-tte  fOcsof Itm,or  tli(e  liinilial  tie,'r
sc,atl-ely less'ld~l}'tcd)e   to be the subjects of llliliijii)all I,atv, tilll,,i
are  iincoinver-ted  iicii to be the(, subljects, of those  I1-t\vs unider
wbieli Clirist 1-i,is pl,icee-l 1his cliurebies.  Thie law~s o~f Cl~iristilniiity
are(~ f'or i- iii icti lte  I)v C,rti'l  ~in~le                         cliell eirJ
uidertaktles to ext.-(,id  its lawvs over otlhers  it inust atdopt force,
and  maike,'ise of 1)a-inis anid  1Cllie-lOs.,tnctioiis of civi~l
goveiriiieiit-to sect~i-c ob~itle'lud  genstCC~                     to be  at
clllitiicll, 1htid 1),2Cotll(ts -ilt odiouis, -tiid ust~,illy -,t v'ery llrsie
w\orl,dly inistitutioll.
Let'ii  nowv, w%itli deep,r ~luyiiiity a.nd  priayerifuilness, op-enl the(,
Jiuspir-ed  Voliime  to  asetiithe  tr-uc  elemienitary  lp)inii1il)es
w~liel ar  ('s~tlt'll  0 thebeiu  of t (1l~lsi -Il ei-irli.   lit dtoiii,,
w   Nivl    e muist,'-rst, s(,tt,1( the  Sel'ilitural..l~l'lll'    l~   1))i
catioii of tlia,t ternii; seconid, aeri li what sortL ofpeosar
proper meuibei-; thiriid, consider tlio woikini,,, of tile div,ine, cii
PRq 
Fill'.it A;J )il~saUs Kld 15 t l'~ll51'.lteu (.N~cI'tol}.   Ill ^v     4n. < 
I~ tr;slnatd ]y -l(: wsor,,   chltrcq, wh         er1e  it cle')ly refers  to the
whole bho1y of'  thie  isr(liLs.    "T isi  is  ll(  tltat waLs with  t1io
ctillucl, [ceclle sia, co(y.qcatio-ni,] ihi  the  wilderness."   But with
the~ e  xce)ions.l.  a1iid  at very  few o(thers, cclesia   is  uniformly
tr:alslated ch'lurch, in thie New  T'esta.linent.:
*- Greek,  Kvo,Ia.,;  Saxon, circe; German,  kirche; Scottish, kirk.
Its GrIeek origin is iiferred(l fromi the fliet tlhat it is found in all tho Germaln dialects, as well  is in the Swedi,I, Dainishi, I'olislh, ltussian, and
13o1lel-fli~iii,
AVith the article prefixed thus, rO' KAt'aKO1, it was used by the early
Chlristian writers to signify a temple or house of the Lord,wi. e. the Lord
Clirist.  Il Rtev.  1: 10, thlis adjective in the fernininec form, in connection withi thle Greek word  day,,,ptS,-,,Tytpa, is translated Lord's Day,
I. c. ClIrist's day, ii'l distinctioni fromn thi(e Jewishl Sabbltlh.  Sone derive
~v,'-0v from ~plos and  o, signifying the hlousehold or family of
the Lord.
+ The word l      r, froin wlichl co)miCes thle Englisliword ecclesiastical,
occurs a tiew ti'le in thle Septuagint, the Greek version of  the  Old
'l'oSt.'ltlllt,t,;as:  traslr:t.ti n of tllh  lltt)r(,%w,v, tlhouglt tliat word and
~, wihichl often occur, and in the 1E,ngli.sil version  are rendered conyrjq'.(tioll.,,ss.:ibl-y, are usually translated in tlhe Septuagint  by  tha
Cl reel word.;ynaoyeuc, i. e. a coSiiilnq toy~cther.
2:k 
,. 1..lt lljv-tallt j)UUr ll C [us11C ss; n UL tlt   New'1estaunelit
usage las il],de this general meralilg specific, by appl)lying it to
a society of thle disciples of Clist, called out, chosen, and separated fl-i'll tli world.
Ill i fiv insttances it is used to il)clude all believers.   " Aiid
he [C;lilrist,  is tlhe lie,ad of tli  bodv, the  illrcb."   " ChllriSt
loved thle chuict'.l and gave himself for it."   "Gave hIim to be
hle ovcer all toin's tlo tie  iurilt, wliicli is Iris body."   If tlhcs
ptmssag'es aire cireftilly examined in their connection, it will be
seen that they may be applied to any particular clurehl; for
Chlrist is ltead over all tiin" to eacl, and  as he stantids  in the
samei relation to one as to another, the remark include tl-iem all.
Thit  we say, God  is the rightful ruler of mana; by which we
mean all  nei,-tlle lumnan race,-yet we do not mean by this
exipression tlhit tle humaii race is one individual.   if we follow
the Aplostle's realsoning tlirough, ELI)hI. 2   we:i   find, v. 22, that it
was not a universal, but a particular church which  le hlad in
minid, even in thllese passages; for hlaving spokeni  of the union
of Jews an,d Gentiles "ini olie body," as " fellow-citizens with
thle sits," tlhen  is " thle loseliol(ld of God," to illustrate tlhe
great truth  tli:tt iii "Jesus  Clirist, the chief coruer-stone, all
the building fitly frlamed together groweth to an  hloly templ)le
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PRIMITIYVE CIlUtCI CONSTITUTION.
ii tl1  Lord," lie imnmediately adds, <  if to prevent the error
lhat tliiec is but one visible cliurcli for the Lord's earthly
tclill,l(, " li whvOm YE  L[tle clthurch in Ephiesus,] also are built
tI,getlhe, [i mreed illto a church,] for AN habitation of God
tliruug,h the Spirit."  If the Epihesian church were one habitati,,t of (;,-)   tli(I: every other clitirli is so.
lI e i   s       tane tmword inciludes all saitis and anigels: "'o
tlt,. g'ii'.'l ".s~elnbly  hdellre'4tirt of tli" first-born."  IIeb. 12
I-.  lt;ut these ulses ire rare.  It is inever applied in the New
Tc.talneut t)o a national, provincill, or geographical church,
ovf any dcseCription.'The idea of suchi a body wts developed in
:t laiter,e.        churclh, in the lanc u:ge of tihe inspired writers,
is.       y,it of )believer-s, who meet in on0e place for the worship
of God, -i,I f)r tihe united observantee of tie ordinances of the
* Ii tisi. eise  the wotrdt occurs ii the singular nuniler upwards of
fifty tinme., anti the word( chltirches iupwards of thirty times, in the New
'I'estaiiieitt.  It is used withi othier  signiifications in about  sixteen or
eighteetn instatces.
Accordirng to Chi.tncellor Kiing,,, an Episcopal writer, this was  the
pIrcv:ilittg use of the wvord duritig the first thre centuries.   liI his
learned and impartial "Inquiry into the Constitution, Discipline, Unity,
atid Worsh,ip of the Primitive Chlurchi that filourished within the first
'rliir-e 1ltiin(lire I Yt,ttrs after  tlST," le says, "The usual and common
accep)tationi of the word is, that of a particular church, that is, a society
of Cilristi.ai.s i,eetitng together in one place under their proper pastors,
lor the performance of religious worship and the exercising of Christian
Discipline."
'Tltis is evidently the prevailing use of the word by the early Christian
writers.  Diontysius Alexandritiits, when banished to Cephlro in Lybia,
writes H1ljx, xlt'r5,,v t,t'ixrlra, a larye churc1 collected with  tts,
yc.  Eusebius, lib. i.11.  So Irentous, 4Ea q,tceest in quoqc  loco ceclesia,
that church which is in any place, &e.  Op. lib. 2. c. 56.  So  Cyprian,
Ignatius, and Origen speak of" the church in Smyrna,"" the church in
.Antiocli." "the citiurcl  in Atlhens," " tlhe church int Alexandria."   So
Dioitinvsitus Alexandriinuts speaks of the churches throughout  the east, the
chuirches of Cilicia, &Ce.  Euisebius, lib. 7.. 5.  Tertullia.n says, Ubi
tres, ccelesia ct, licet laici, i. e., tlhree are sufficient to form  a church,
1r k         ii  li
35 
CIIURCI-I MENMBDER'S MANUAL.
HIad the Saviour designed to set up a kingdom for worldly
purposes, a visible ecclesiastical unity would have been necessary;
as his kingdom was not of this world, it is both unnecessary
-:uid ua&nsir;tlh.   The Idhrases, kiiogdola of heaven, and kilngdon of God, were employed by hiin to i;clude atll cliurchies,
antd -ill Cli'isti.iis, anid indicate thlat tlhey  ore one only in tlheir
relation  to himiself.  The first church was  that formed  at
Jcru~:itlcl1, uIider tie lnitistry of tli A).ostles.  To speak of a
cliurel founded on the covenIat with Adam, or withl Abraliam,
,r witlilt, s, is bhttt wrcstli,, word. ftar)i tlicir ll, C)(r )n:1(:J11)g.
The J-ewvis   commoinwealth  was, iln -ll its leading, features,
uldi       l         l   (  Clristi:-ll cl -.  Tt is evi4l&t, tlier(forc,
'Tha,t tlhe primary meanling of ecclesia, church, a select assembly], or coingregation, being in its nature limited to a local
COlIl)'Ll1)r is, ill the New' Testaimnict, tlhet disting(uisliinig term
appUlied to a company of belicveis in Christ.
SlI(old oiie clturcl exteiid its uLiitliority ov(r niiy   other
chu-hes oir congregations of Chlistians, so as to control all
thleir actions, it could never m lake them a pI)art of itself, nor fuse
thleni iiito ollc chlurlch.
To  apply the name  chturch  to an  extensive heirarchly, or
ii.iti(tiia  Jli i(tt s cstblItli.l,lticn; a.1s tlhe church o(f I,',lle, tie
clurch of E~ngland, the  Epl)iscopal clurlch, or the Mlethodist
Episcopal church, is an iunscriptural and improper use of the
word.  They are not churches, and God hlas giveit us no leave
to call them so.
SLgCT. 2.   M~any (lislinct Chu)ch7tes werefo)-rited.
The question to be considred is, I)id the Saviour or the
Apostles establish, or iiitend to establishi, one visible organized
altihougli they are laymen.   The learned Dr. Owen fully  maintains, 
tlit iII )I(),I-p)prove(l writcr, for two    ndtlredtl years after Chlrist, is mention madl(l  of any organtized, visibly professiing cliurc), except a local
congregation of Christians.
i11
36
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PRIMITIVE CHURCH CONSTITUTION.
body, to be called THIE CHURCH, of which all the local societies
of believers should be constituent, subordinate parts or branches;
or had each body of Christians an equal right to the distinctive
name church, according to the proper Scriptural meaning of that
word? Was the church at Antioch, for instance, a church in the
same sense as the church at Jerusalem, or was it a part of that
church I  When a company of believers was gathered in any
place, did they by any means become a church, for all the purposes of such visible union, or were they merged ill the whole
fraternity of Christians, as possessing, collectively, the exclusive
right to that title?*
* This inquiry, it will be seen, is a fundamental and most important one.  The true issue between the advocates of spiritual Christianity
and religious freedom on the one hand, and papists and prelatists on
the other, arises here. Ecclesiastical history bears unequivocal testimony to the fact, that the idea of a catholic or universal church, in
ecclesiastical organization, first corrupted Christianity by destroying
the supremacy of the Word of God, crushing the right of private
judgment, breaking down the independence of churches and the
equality of ministers, exalting bishops, patriarchs, cardinals, and
finally popes, to lord it over God's heritage.
Dr. Merle D'Aubigne6, of Geneva, author of the excellent History of
the Reformation, in his late work entitled'Puseyism Examined,' pp.
30, 31, says:-" At the epoch of the Reformation, if I may so speak,
three distinct eras had occurred in the history of the church.
"1. That of Evangelical Christianity, which, having its focus in the
times of the Apostles, extended its rays throughout the first and second
centuries of the church.
"2. That of Ecclesiastical Catholicism, which, commencing its existence in the third century, reigned till the seventh.
"3. That of the Papacy, which reigned from the seventh to the
fifteenth century.
"Such were the three grand eras in the then past history of the
church; let us see what characterized each of them.
"In the first period, the supreme authority was attributed to the revealed Word of God.
"In the second, it was, according to some, ascribed to the church as
represented by its bishops.
37 
CHURCH MEMBER'S MANUAL.
The presumptive argument is in favor of many churches.
WVe should expect, from analogy, that God intended there
should be distinct churches, equal in powers and rights, no one
subject to another, nor to any earthly head. For no necessity
exists in the nature of the case for a universal or catholic
church, any more than for a universal monarchy. God has
seen fit to place nations under distinct, separate civil governments, and though many evils come from this arrangement,
yet it obviously prevents much greater evils. It is neither
possible nor desirable to subject the whole human race to one
ruler, or unite them in one form of government; nor would the
least good be effected by bringing all Christians under one
hierarchy, order of miniisters, or form of church canons  and
discipline, were it lawful in itself, and practicable. This argument in favor of many distinct churches is alone sufficient and
irrefragable, unless the Scriptures expressly establish one church
only.
But the Scriptures do not even intimate that all Christians
are to be members of one united visible church.   On the contrary, the inspired use of the word, as we have seen, applies in
five instances out of six, to a local company of believers. Can
anything be plainer than that we are bound to abide by that
meaning of the word which the Hioly Spirit has so fully
sanctioned?
Nor is this all. The word churches, as every reader of the
New Testament knows, is often applied to local bodies of
" In the third to the Pope.
"We acknowledge cheerfilly that the second of these systems is
much superior to the third, but it is inferior to the first.
"In fact in the first of these systems it is GOD who rules.
"In the second it is MAN.
"In the third it is, to speak after the Apostle, THIAT WORKING OF
SATAN-, with all power, and signs, and lying wonders.   2 Thess. 2: 9."
The system of the third period is Popery, of the second Episcopacy,
of the first that form of Evangelical Christianity which is explained
and advocated in these pages.
38 
PRIMITIVE CHURCH CONSTITUTION.
Christians living in the same province, and very near each other.
As," The churches throughout all Judea."  Paul "went through
Syria and  Cilicia confirming the churches."  "So were the
churches established in the faith and increased in number daily."
We read of the churches of Galatia, the churches in Asia,
MIacedonia, &c.  Paul speaks of the church in Corinth, and of
the church in Cenchrea, a port or harbor of Corinth, a few
miles distant.  He says to the Corinthian church, "I robbed
other churches, taking wages of them to do you service."  The
force of the appeal rests wholly on the churches in question
being regarded as separate, distinct bodies; otherwise he should
have said,'I robbed other branches, or diocesses, or parishes
of the church, to supply this branch.'  John writes, not to the
Asiatic church, but "to the seven churches in Asia," and thenre
addresses each as a church separately. There are general
Apostolic epistles addressed to all Christians, and epistles
directed to particular churches in cities, and to several churches
in a province; but no instance of any one to the holy catholic
or universal church, nor to a provincial or diocesan church.
The plain inference from which is, that the Apostles did not
form nor recognize any such body, and if they did not, no other
Christian oughlt to do so.*
Archbishop Whately in his Essays on "The Kingdom of Christ,"
says: "The Church is undoubtedly one, and so is the Human Race one;
but not as a Society.  It was firom the first comnposed of distinct societies; whieh were called one, because formed on common principles.
It is One Society, only when considered as to its future existence.  The
circumstance of its having one common Head, (Christ,) one Spirit, one
Father, are points of unity which no more make the Church One Society 
on earth, than the circumstance of all men having the same Creator, 
and being derived from the same Adam, renders the Human Race one
Family."  And again: "The Church is one, then, not as consisting of
One Society, but because the various societies, or churches, were then
modelled, and oughlt still to be so, on the same principles; and because
they enjoy common privileges,-one  Lord, one Spirit, one baptism.
Accordingly, the Holy Ghost, through his agents and Apostles, has not
39 
CHURCH MEMBER'S MANUAL.
Had the Apostles intended that there should be but one
church, or that there should be national or diocesan churches,
they would have plainly told us so. They would not have left
so important a doctrine to depend on the plainest inference; for
it is the manner of Inspiration to teach all great truths positively
and fully. Yet not only are we left to infer exactly the opposite,
as firom reason and the nature of the case we should do, the language of inspired Apostles, repeated in many forms and connections, illustrated and confirmed by their recorded actions,
furnishes positive proofs, clear and indisputable, that churches
were constituted as separate, distinct, local bodies of believers.
These Apostles had just been instructed by the Lord Jesus personally in things pertaining to the kingdom of God, and they
certainly must have ieceived directions on this point. Being
Jews, their prepossessions and habits of thinking and speaking
were altogether in favor of a national religion and priesthood,
an idea which when incorporated into Christianity, which they
knew to be a universal religion, would have led them to form
one universal or catholic church. How shall we account for the
fact that their language and proceedings were so entirely opposite to this, but by supposing that they received particular instructions from the Saviour's lips to establish separate local
churches as they did?
And, finally, the circumstances show the impossibility of any
such extended or combined church. For, if there were such an
organization, the seat of its authority must have been somewhere.   The earliest church-that at Jerusalem-was gathered
left any detailed account of the formation of any Christian society; but
He has very distinctly marked the great principles on which all were
to be founded, whatever distinctions may exist amongst them. In short,
the foundation of the church by the Apostles was not analogous to the
work of Romulus, or Solon; it was not properly, the foundation of
Christian societies which occupied them, but the establishment of the
principles on which Christians in all ages might form societies for
themselves."
40 
PRIMITIVE CHURCH CONSTITUTION.
under the preaching of inspired Apostles. But could it for
these reasons, or did it as a fact, claim authority over other
churches?  Apostles also preached at Antioch, at Corinth, at
Ephesus, and at Rome; and churches sprung up in those places
as the consequence. Neither could claim precedence on account
of Apostolic origin, and no one can suppose that priority of existence could give any claim to it. Other churches sprung up
under the labors of men who were not Apostles, yet they were
no less the firuit of Christian doctrine, and some of them afterwards enjoyed the privilege of Apostolic instruction and oversight.  Could these churches possibly owe allegiance to the
church at Jerusalem, or to any other, or to the ministry of any
other church?  Certainly not.*
The conclusion is irresistible, that there were many churches
constituted under the ministry of the Apostles, each one entitled, in the fullest sense, to the name, the immunities, and the
authority of a church of the living God.t We therefore infer,
1. That all claims to universal, national, provincial, or
* To the correctness of this view the best ecclesiastical historians of
the early churches bear ample testimony. Gieseler says, vol. i. s. 29,
' The new churches everywhere formed themselves on the model of the
mother church at Jerusalem. At the head of each were the Elders, all
officially of equal rank,' &c.
t Archbishop Whately fully sustains this view. He says: "It appears plainly from the sacred narrative, that though the many churches
which the Apostles founded were branches of one spiritual brotherhood,
of which the Lord Jesus Christ is the heavenly Head,-though there
was'one Lord, one Faith, one Baptism,' for all of them, yet they were
each a distinct, independent community on earth, united by the common principles on which they were founded, and by their mutual agreemeient, affection, and respect; but not having one recognized Head on
earth, or acknowledging any sovereignty of one of these societies over
others.  Generally speaking, the Apostles appear to have clearly establislied a distinct church in each considerable city; so that there were
several even in a single province; as for instance, in Macedonia, those
of Plhilippi, Thessalonica, Bereea, Amphipolis, &c.: and the like in the
province of Achaia, and elsewhere."
41 
CHURCH MEMBER'S MANUAL.
diocesan church power, are of human  origin, are contrary to
Apostolic practice, and should be discarded and resisted as
usurpations.
2. That the plurality of distinct, visible churches is no more
a proof nor a cause of schism, than a plurality of cities or villages, of literary or benevolent societies, or families, states or
nations.
3. That the real authors of schism are those who press the
claims of one church to extensive or universal authority.
4. That a plurality of churches, all similar in their structure,
polity, and doctrines, all taking the Bible for their guide and
obeying it, form, indeed, but one church, of which Christ is the
Head-one kingdom of heaven on earth, of which he is the
King.
SECT. 3.  Of whom true Chhurches are composed.
Professed believers in Christ, and no others, were admitted
as members in the Apostolic churches. This might have been
expected from the nature and object of our Saviour's mission,
to set up the kingdom of God in this world, the subjects of
which "must be born    again,"  "My sheep," says he-speaking to the Jews, who supposed themselves God's covenant people
in virtue of their pedigree-" hear my voice, and I know them,
and they follow me."   "He that believeth on me hath everlasting life." "i He that believeth not, is condemned already."
The only people on earth who retained any of the elements of
true religion were sunk in mere ceremonial worship, trusting to
external righteousness; he, therefore, required a change of heart,
and faith in himself as the Saviour, in all the subjects of this
new spiritual kingdom.
As might be expected, therefore, the primitive churches were
formed of believers only.* The three thousand persons who
* Mosheim says, vol. i. p. 82, that, in the first century, " whoever -
professed to regard Jesus Christ as the Saviour of the world, and to
42 
PRIMITIVE CHURCH CONSTITUTION.
on the day of Pentecost gladly received the word, became disciples of Christ, "continued steadfastly in the Apostles' doctrine
and fellowship, and in breaking of bread and in prayers," "and
all that believed were together."  We are next told, "the Lord
added to the church daily such as should be saved," or such
as had been just described; all of whom had been baptized as
a solemn renunciation of their Jewish prejudices, their former
hopes, and their sinful practices, and a joyful profession of their
faith in Christ. When a fierce persecution was kindled against
the church at Jerusalem, "they were all scattered abroad and
went everywhere preaching the word."  None but true believers
would have done this.  When "the churches had rest" they
"were edified, and walking in the fear of the Lord and the
comfort of the Holy Ghost, were multiplied." The church at
Ephesus is called a "flock," of which the Holy Ghost was the
patron, to appoint its overseers, and as "the church of God
which he hath purchased with his own blood."
The churches are always addressed by the Apostles as composed of saints only.  "Paul, unto the church of God which is
at Corinth, to them that are sanctified in Christ Jesus, called to
be saints."   "To all the saints in Christ Jesus which are at
Philippi, with the bishops and deacons."  "Paul and Sylvanus,
and Timothy, unto the church of the Thessalonians which is in
God the Father, and in the Lord Jesus Christ: grace be unto
you and peace from God our Father and the Lord Jesus Christ.
We give thanks to God always for you all, making mention of
you in our prayers, remembering without ceasing, your work
of faith and labor of love, and patience of hope in our Lord
Jesus Christ in the sight of God our Father; knowing, brethren
beloved, your election of God."
To the church in Corinth these decisive Apostolic instructions
were given: "Be ye not unequally yoked together, [connected
depend on him alone for salvation, was immediately baptized and admitted into the church." "The congregation of the elect," says Clement
of Alexandria, "I call the church."
43
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CHURCH MEMBER'S MANUAL.
or mingled,] with unbelievers: for what fellowship hath righteous ness with unrighteousness? and what communion hath light with
darkness? and what concord hath Christ with Belial? or what
part hath he that believeth with an infidel? [that is, all unbeliever.]
And what agreement hath the temple [the spiritual temple, the
church,] of God with idols? for ye are the temple of the living
God, as God hath said, I will dwell in them and walk in them,
and I will be their God, and thev shall be my people.   Where fore come out from them and be ye separate, saith the Lord, and
touch not the unclean thing, and I will receive you, and will be a
Father to you, and ye shall be my sons and daughters, sailh the
Lord Almighty."  This passage plainly teaches that a church
should consist of believers only, that they should publicly profess
their faith in Christ, and separate themselves from an unibelieving
world.
Our Saviour has also warned his ministers and his people
not to receive into church-membership nor to the privileges
and ordinances of His house, unsanctified persons, who live devoted to worldly appetites.  "Give not that which is holy to
the dogs, neither cast ye your pearls before swine; lest they
trample them under their feet, and turn again and rend you."
The history of the papacy and of every ecclesiastical body
which has violated this rule, affords melancholy proof that such
warnings are needed. Baptized unbelievers, aptly compared
to dogs and swine, have not only trampled church privileges
under their feet, but have rent the children of God more than all
the unbaptized infidels and pagans together.*
Believers were also baptized, as a pledge of their faith in
Christ, as a symbol of their spiritual change previous to their
becoming members of the churches. The Apostolic commission was, Go and disciple all nations, or bring them to become believers, then baptize them, in token of their union to
God, and to his visible church, next, teach them all the com
* See Biblical Repository, Second Series, vol. 12, No. 23.
44 
PRIMITIVE CHURCH CONSTITUTION.
mandments of Christ. Baptism is joined with faith. "He
that believeth and is baptized shall be saved." These instructions the Apostles obeyed, both in spirit and to the letter.
"Then they that gladly received his word were baptized."
"When they believed Philip, preaching the things concerning
the kingdom of God, and the name of Jesus Christ, they were
baptized, both men and women." Ananias came to Saul,
put his hands upon him, "and he received sight, arose and was
baptized." Writing to the church at Rome, Paul reasons from
their baptism their obligation to be holy.   "Know ye not, that
so many of us as were baptized into Jesus Christ, were baptized
into his death? Therefore we are buried with him by baptism
into death; that, like as Christ was raised up from the dead by
the glory of the Father, even so we should walk in newness of
life." This passage not only takes for granted the baptism of
the members of that church, but assumes as a universal fact,
that all the members of Christian churches are baptized persons.
The same thing is inferred of the members of the church at
Colosse: "Ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the
circumcision of Christ; buried with him in baptism, wherein
also ye are risen with him through the faith of the operation
of God, who hath raised him from the dead." It was the uniform practice of the Apostles to administer baptisml immediately
to believers, after which they became members of the churches.
It is evident, therefore, that the only proper members of
a church are baptized believers in Christ. The Scriptures
make no exceptions on account of age or sex, or nation, or civil
rank:  "Ye  are all the children of God by faith in Christ
Jesus. For as many of you as have been baptized into Christ
have put on Christ. There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor female: for ye
are all one in Christ Jesus."   " Believers were the more added
to the Lord, multitudes both of men and women." "Let your
women keep silence in the churches." These passages settle
45 
CHURCH MEMBER'S MANUAL.
the question of female membership. Those who do not or can not exercise faith in Christ, have no right to baptism, nor to
church-membership.  If, in the Galatian churches, filled as
they were with Jewish prejudices and wedded to Jewish cus toms, especially that of circumcision, "as many  as had been
baptized into Christ had put on Christ," by a public profession,
it is plain that there were no baptized infants among them.
The Gospel being designed for moral agents, capable of spiritual
exercises, presents its claims, and proffers its instructions to such
only as are able to receive it. Nothing is said or intimated in
the New Testament respecting infant members of churches, nor
are the children of believing parents described as sustaining any
relation to the churches different from that of other children, or
as any more entitled to the ordinances or subject to the discipline of the churches.
As Christian churches, then, should always be composed of
baptized believers only, and as the nature of a church requires
that all its members become so by their own free, intelligent
act, the initiatory rite must be performed on the same principle.
It matters not what has been done to the believer by parents,
or guardians, or sponsors, in his unconscious infancy; the
knowledge of which may have come down to him by tradition,
by testimony, or by parish records, nor with what sincerity,
nor in what form it was done; since it was not his own act.
No owning of the covenant can make the act his own. His
duty is to believe and be baptized for himself, without which,
he cannot be a proper member of a Christian church.
SECT. 4. Chutrches the fruit of Christian Doctrine.
"And I, if I be lifted up from the earth, will draw all men
mnto me," said the Divine Redeemer, in speaking of his cross,
the grand spiritual magnet of the world-the central sun in the
system of revealed truth. Christ crucified, the great, and often
the exclusive theme of Apostolic preaching, the standing memo
46 
PRIMITIVE CHURCH CONSTITUTION.
rial of the sinner's guilt, ingratitude, and ruin; and of God's
awful justice, compassion, and love, the admiration of angels, the
terror of demons, possesses the strongest spiritual attractions.
The soul that has felt its power exclaims, "I am crucified with
Christ, yet I live by the faith of the Son of God, who loved
me, and gave himself for me."   "God forbid that I should
glory save in the cross of our Lord Jesus Christ."  "If we are
beside ourselves it is to God, if we are sober it is for your
sakes: for the love of Christ constraineth us." The Gospel
commences its work by transforming the individual character,
and here is the first clement of a Christian church.
The  influence  which transformed  his character is social,
benevolent, diffusive.  He becomes  a spring of holy influence
to relatives, to near friends, to countrymen, then to those afar
off. "Andrew... first findeth his own brother Simon, and
saith unto him, W'e have found the Messiah."   "Come  see a
man who told ine all things that ever I did: is not this the
Christ?"   The  converted  persecutor exclaims,  "I am  not
ashamed of the Gospel of Christ; for it is the power of God
unto salvation to every one that believeth." Thus "the kingdom of heaven is like unto leaven, which a woman took and
hid in three measures of meal, till the whole was leavened."
Converts are multiplied, yet their hopes and fears,, their doctrines and their aims, are one.
The doctrines of the Gospel, with Christ crucified as the central point of attraction, become the basis of a new social and
spiritual union.   So it was in the beginning.   "To whom shall
we go? Thou hast the words of eternal life." After the
ascension of Jesus, his disciples "all continued with one accord
in prayer and supplication."  "They that gladly received the
word" of Peter, on the day of Pentecost, "continued steadfastly
in the Apostles' doctrine and fellowship;'" "all that believed
were together," " continuing daily with one, accord in the
temple," "and the Lord added to the church daily such as should
be saved."  Here, then, is a church, as the natural fruit of
47
I 
CIHURCHII MEMBER'S MANUAL.
Christian doctrine. It has not officers, is not yet organized, has
adopted no specific articles of compact, yet, inasmuch as its
members are united ill a holy covenant, it is a church of Christ.
It is empowered to act in the name and authority of Christ,
"for where two or three are gathered together in my name,
there am I in the midst of them."
As the Scriptures plainly teach us that churches are composed of those only who have passed from death unto life by
faith in the Saviour, it follows that doctrines preached, stand to
churches in the relation of cause to effect; or as the seed to the
plant which springs from it. Did the preaching of the Apostles
produce churches? The same doctrines have produced churches
in every subsequent age, and will continue to do so, whenever
faithfully and fully preached, to the end of time.* Doctrines
exist, and are true, and powerful, independently of the existence
of any church; being contained in the written, infallible word
of God. The belief, the mutual love, and the united desire to
promulgate these, form the bond of church union. Doctrines,
when received into the hearts of men, prepare the materials of
which a church is made, and attract them towards each other.
By the'institution of the last Supper, the emblem of the cross,
the great spiritual attraction, is set up in every church, so that
before their eyes Jesus Christ had been evidently set forth, crucified among them.
"Either the church comes of faith, or faith comes of the
church."  The former part of the antithesis we maintain to be
not only true, but to express a truth immensely important to
the progress of religion; while the latter part, if it be true at
all, is only so in a modified, and very restricted sense.  Faith
implanted in the hearts of men begets the church. The church
* "Thle foi'm7 has killed the sztubstai?ce-here is the whole history of
the Papacy and of fatlse catholicism.  The substastce vivies thle form —
here is the whole history of Evangelical Christianity, and of the true
catholic church of Jesus Christ."-Puseyis'a Examined.
48 
PRIMIIIVE CHURCII CONSTITUTION.
is formed of converted individuals, converted by the Word and
Spirit of God.
As every true church is a fruit of faith, that is, of Christian
truth received into hearts renewed by Divine grace, so its con tinued existence depends on the continuance of spiritual life in
the souls of its members.  When a church, as a body, ceases to
believe and maintain the vital doctrines of the Gospel, it then
ceases to be a church.
That a church which has become heretical, or corrupt, or
lukewarm, may become extinct, or lose its existence as a church,
we are clearly taught in the Scriptures. The Lord Jesus warned the churches in Ephesus and Laodicea of speedy extinction
by his own visitation unless they repented.   "I have somewhat
against thee, because thou hast left thy first love. Remember,
therefore, firom whence thou art fallen, and repent, and do the
first works; or else I will come unto thee quickly and will remove
thy candlestick out of his place, except thou repent." "So, then,
because thou art lukewarm, and neither cold nor hot, I will spew
thee out of my mouth. Because thou sayest I am rich, and increased in goods, and have need of nothing; and knowest not
that thou art wretched, and miserable, and poor, and blind, and
naked."  These awful threatenings were long ago executed, and,
indeed, all those ancient churches which were gathered under
the labors of the Apostles and their associates, having lost the
principle of their perpetuity, have long ago ceased to be.
Some apostate churches have been swept away by outward
calamities brought on by the Divine displeasure, as by war, or
a popular tumult, or a revolution; others have been rent in
pieces by internal dissensions, by confusion and division among
their members; and others still, like Lot's wife, have been made
the perpetual monuments of God's anger against apostasy; for
thoug,h they retain a form and visible body, yet like the trees
upon the shores of the Dead Sea, not prostrated by the winds
nor shattered by the lightnipggs of heaven, but standing leafless and lifeless, instructive by their desolation and ruin, they
49
L-!
I'
I
8
k, I 
CHURCnH MEMBER'S MANUAL.
are useful only for the sad  and terrible lessons which they
illustrate.
This, then, is manifest; that the preaching of Christian truth,
attended by the influences of the Spirit of God, produces churches,
as the seed, quickened into life by the warmth of the sun, produces the plants which grow from them. Churches are not
formed by a power exerted from without, but developed from
power working within.* As the first church, and the second,
and indeed every one, whose origin is described in the New
Testament, received its existence and form from the inherent
force and working of the spiritual energies of Christianity, so
should every church be formed. Wherever and by whatever
means the truths of the Gospel are received in love, there all
needfhl authority exists for the formation of a proper and valid
church of Christ.
SEcT. 5.  Gradual development of Principles.
From the Scriptual account of the origin of churches, it is
evident that the principles and doctrines which produced them
were unfolded gradually, in such an order as to lead naturally
to the formation of local associations, or congregations of believers, for the worship of God, and the administration of the
ordinances of the Gospel.  "So is the kingdom of God,...
first the blade, then the ear, after that the full corn in the ear."
First, came the prophetic announcement of a new institution
about to be established in the earth, with the high distinctive
name, "kingdom of God," or "kingdom of heaven;" a name
which would raise the expectation that its subjects would be
separated from the mass of mankind. Our Saviour declared
that he had come to establish this kingdom.
, Wher, the Spirit is, there is the church; this is the principle of the
reform: where the church is, there is the Spirit, is the principle of
Rome and Oxford; and it is also, though in a milder form, that of Lu- 
theranism. —)'Aubign.
50 
PRIMITIVE CHURCH CONSTITUTION.
But then he declared at the outset, that all the members of
that kingdom must be so changed as to be radically different
from other men; they must be made anew, or, in his expressive
words, "must be born again."  "Except a man be born of water
and of the Spirit, he cannot enter into the kingdom of God."
Here, then, is not only a new kingdom announced, but a new
order of moral beings to compose it.
Significant of this spiritual change, a new, peculiar rite of
admission is appointed, is honored by the obedience of Jesus
Christ himself, that he might'fulfil all righteousness,' and is
then enjoined on all his followers. During his earthly ministry
it is called "the baptism of repentance for the remission of sins,"
but after his ascension, is found also to be symbolic of his burial
and resurrection, to impress on the hearts of believers their
obligations to be dead unto sin, that they may walk in a new
life.
This inward change and outward rite created a new bond of
sympathy and union among the disciples, who now formed a
family or community around the Saviour.  Though permitted
to exercise none of the powers or rights peculiar to a church,
while the King in Zion was among them in person, yet they
were united on the same voluntary principle of obedience to
his commands.
As a first practical lesson, they were taught that the kingdomni of God, of which they had become members, was to be
extended by their efforts, made effectual by divine influence.
"Ye  are the light of the world."   "Ye are the salt of the
earth." "Pray ye the Lord of the harvest that he would send
forth laborers into his harvest." Immediately, while the number of his disciples was yet small, he selected twelve whom he
lamed Apostles, or teen sent, to prosecute this work.  Soon
after he chose seventy others, and sent them forth as heralds
of the kingdom of God.
Next, he now invites all who would find rest and safety to
their souls to come to him.  And although he addressed Jews
51
I 
CHURCH MEMBER'S MANUAL.
who claimed that the oracle, the temple, the priesthood, and
the mercy-seat, were exclusively with them, yet he uses the
most decisive and unequivocal language: "Your fathers did eat
manna in the wilderness and are dead: he that eateth of this
bread-or believeth on me-shall live forever."   "I am  that
bread of life." " If any man-Jew or Gentile-thirst, let him
come unto me and drink."   "Come unto me all ye that labor
and are heavy laden and I will give you rest." And when an
institution of the Old Testament comes in his way, he asserts
his power to change it.  "The Son of man is Lord also of the
Sabbath." " Here is one greater than the temple." He came
into the world clothed with authority to set aside any previously
existing Divine institutions.
The assertion of this authority was speedily followed by no
dubious intimations that the Jewish Theocracy would pass
away, to give place for the Gospel.   Knowing that nothing
would so much enrage the Jews as the announcement of this
truth, it was gradually made known to his confidential disciples.
When Moses and Elias passed away before Jesus in the mount
of transfiguration, he strictly commanded  that they should tell
the vision to no man till the Son of man  be risen from  the
dead.  So startling an announcement as that a new form of
religious polity was soon to supersede and displace the old, was
made with wise caution.
On the other hand, he assuie.  his disciples that the open
profession of faith in him which they were required to make,
would excite against them the hatred and persecution of the
world, especially of that portion who were zealous for an outward form of religion; so that their separation firom all others
for the purpose of uniting together would be an act of necessity
as well as of duty.
When the time of his crucifixion drew near, he spoke with
less reserve of the setting up of his kingdom, and the destruction
of the existing religious institutions, till finally, as the King of
Zion, in literal fulfilment of prophecy, he made his public entry
52 
PRIMITIVE CHURCH CONSTITUTION.
into Jerusalem amid the allowed and justified acclamations of
the multitude.
Immediately after this decided step, he foretold the utter
destruction of the city of Jerusalem, and of the temple; the
stay, the glory, and the hope of Judaism.
But quickly gathering his disciples around the Paschal table,
now spread for the last time in its original significancy, he
abolished that ancient feast which only pointed to himself, exchanged the bleeding, symbolic victim for the broken bread and
the flowing wine, unfurled the cross for a rallying banner, and
commanded, as one who had authority to legislate in Zion,
"THIs DO in remembrance of ME."
Having abolished the greatest Jewish festival, he next
changed the Sacred Day, of which he had declared himself
the Lord.  His resurrection, the greatest event which the world
ever witnessed, occurred on the first day of the week; on that day
he appeared to his disciples, and on that day they of course
assembled to worship Him, and to celebrate that ordinance
which was appointed to be the standing memorial of his death.
He continued on earth giving "commandments to the
Apostles, whom he had chosen; to whom also he showed himself alive after his passion, by many infallible proofs, being seen
of them forty days, and speaking of the things Vertaining to
the kingdom of God."   What these "things" were, the inspired
writers have not told us, yet one of the first things which the
Apostles did was to lead the disciples to the choice of one to
fill the place of the fallen Judas.  If, therefore, their deeds are
to be taken as evidence of his "commandments" to them on
this occasion, he enacted as a general law, that after his departure persons were to be appointed to offices of labor and trust
in the kingdom of heaven, or in the churches, by the suffirages
of their members. This is evident from the choice of Matthias,
and the manner of choosing the seven, of whom Stephen was
the first.
Then followed the gift of the Holy Spirit upon the church;
53
I 
CHURCH MEMBER'S MANUAL.
as if one design had been to indicate the whole church, though
many members, are to have one mind, and that the mind of
Christ, in the setting apart of officers, and in all other things in
which the welfare of his kingdom on earth and the salvation
of men are concerned.
Hitherto the inspired historian speaks of one church only,
"the church in Jerusalem," but now arose "a great persecution
against THE CHURCH which was at Jerusalem, and they were
all scattered abroad throughout the regions of Judea, and
Samaria, except the Apostles;" and "they that were scattered
abroad, went everywhere preaching the word." The Holy
Spirit owned their preaching, and though no Apostles were
with them, churches were constituted, and we are soon after
told of "the churches through all Judea, and Galilee, and
Samalia," and " the churches of the Gentiles."
That each and all of these churches possessed equal powers
and rights; that each could lawfully perform any act involving
the purity, order, and welfare of the kingdom of Christ; in
short, that each church had the Divine sanction in doing anything which any other church, or number of churches could do,
is next evident fiom the facts recorded of the church at Antioch.
This church of Grecians, under the direction of the Iloly Spirit,
separated, ordained, and sent forth the first missionaries; and
when these missionaries had performed their work, they made
their report to the whole church from which they had received
their commission. When the same missionaries were chosen
by the church at Antioch to go to Jerusalem to the Apostles
and Elders, on the question about circumcision, the answer was
returned in the name of the "Apostles, Elders, and Brethren,"
who together composed the church. Thus it appears that a
Gentile church, which was planted by men who were not Apostles,
did, before any Apostle had visited them, set apart, commission,
and ordain men, to do the same work which the Saviour commissioned his ministers to do.
We next find these churches addressed by Apostles, and
54 
PRIMITIVE CHURCH CONSTITUTION.
finally by our ascended Lord himself, as possessing in themselves the powers of organization, government, and discipline.
The great principles on which they should proceed are unfolded,
their duties are clearly pointed out, and commended to their
attention. The principle that each church is a distinct, independent body, complete in itself for all the purposes of its visible
union, is, in all these transactions, fully recognized, while the
duty of mutual love, cooperation, and assistance is strongly
urged upon them all.
Thus the principles which produced Christian churches were
gradually developed, and brought effectually to bear on men
whose religious belief, prepossessions, and habits were altogether
adverse to them. It could not be expected thatprinciples
adapted and intended to elevate the mass of mankind to the
dignity an-d responsibilities of men, and to humble the aspiring,
would be immediately embraced, or their excellence appreciated;
and therefore this gradual development is a striking proof of
the wisdom of the Saviour.
SECT. 6. Formation of a Church.
In what way, then, does a company of disciples become a
church of Cluist?  What power, or what act is necessary to
constitute a church on Apostolic principles, aftbr the materials
are prepared? Or what is the formative, constituting element,
in the organization of a church?
Men have a natural right to associate by mutual agreement
for the accomplishment of any innocent or useful purpose. In
this way civil government was first formed, for mutual protection, and God owned the institution as one of his own appointment. The disciples of Christ have the right to unite themselves
together in churches, for the promotion of their piety and the
spread of the Gospel, unless he has forbidden them in his revealed word. This he has not done. It is, therefore, firom thi
nature of the case, proper that men should unite in a mutual,
55 
CHURCH MEMBER'S MANUAL.
voluntary covenant for religious purposes. The objects in view
are more important than those attained in the civil compact,
in which men unite in a mutual covenant for a common
benefit; and the act is as reasonable and as necessary in itself.
Nature also teaches us that man is a social and a religious
being. We first open our eyes on a world of beings of the
same image, sympathies, interests, and frailties with ourselves.
We incline to their society, we feel a need of their aid, we soon
see that none of us liveth to himself alone. Each, too, finds
himself, in common with all others, endowed with capacities
for the worship and service of the infinite Creator. If men,
therefore, meet in the halls of science and legislation because it
is agreeable to their nature as well as mutually advantageous
so to do, the same is true of their religious concerns. And from
the great strength of the social and religious feelings combined,
when the latter are roused to action, men would feel inclined
often to engage in acts of worship in company. The formation
of churches, therefore, for united worship, is agreeable to reason,
by supplying an obvious demand of human nature.
The reception of the doctrines of the Gospel, including the
promised gift of the Holy Spirit, furnishes, as has been already
shown, additional bonds of union, of the most sacred and affecting nature.   None but believers can be sufficiently aware of
the dreadful evil and danger of sin, of the desperate wickedness
of the human heart, the infinite benevolence and compassion
of God, the intense vicarious sufferings of the Redeemer, the
worth and danger of the soul, and the incomparable superiority
of the concerns of eternity to those of time. The Gospel, too,
changes the hatred of men to love, their selfishness to benevolence, lifts their hearts from the sensual to the spiritual, and
thus powerfully draws them together. Then the choicest promises of the Saviour are to united prayer, the most solemn
vouchers of his presence to united worshippers. His own example sanctioned the principle of association, the solemn or,
dinance which commemorates his dying love, and the great
56 
ViNIIVECIIUI',Cll  CONSTiTUTiON.             5        7
itnstavi bv %N-liile'lv io~ a   1)r-oeured, must be observed
\fttr tl~  t;~~~j~  it  1 1      11i'c ed NV tow'ets,  Nvo find ini                  1~  ~~~   I ~~1         I Cc]~IS,iinl~llying,  thecir righ,It  to
~-   ~rt~  th   1~~iI~r  ~  tI~l~1ttt'  tidi(  exelti,iic)li, exjplaining, tie
~ric~~t  *'~.I i~~yj it   i.~i 1 lt~ii(, tii(1 exioi-tiiig-  diem  to
ik'I  j'rirtt'~ ~lai~tt   t~    ~(liof the., sove tiichurches of A~si.-i,
li tlii~~~~~~~.rAi,ylt 
t'\li(Irtiti ot    li fl Citc
I I   t-e iii1a1',I,."!lel~ it'~ i,iSO,,1111(:i,,'. bocantiei  suchl by their own
.yO'tA~ v  t    Iiit.'i(1   ii't(  fl,i,Oly into  cove  -V4t  Wvt  at    e  (ii-atii                   11t  il1Cif(a1at of
fi" a tit,  tl)~ ofI:Iiy    kl:titll i   luci  1(1  i    i
4lk~hoi.h uiiivem.,,l htI, (I)f tlie, Cliidi-i,t.iii 1lr-ofession,
ttlw* —oluntarv coteitiuit to( wul %,iti ti thit chuirchi ii~i tle  coini
'~~ the.isti                         riitl  o        %-iel wh ch  eery true3
~urctt    t  ICZitlY                        leitiitlctccttof(1)
gOd   a   ()(~iItheS'1  i'   o                (111(I   /u tltat   )1it  anitony
IlICrAtr/iC/  C                                       thii es Tlighl(,lt of na,-ture,
OnUit'4Ciut!~   t,f fie ol~  tox~iiil~le (If die SaN~ovio -, the in      fli4rt~~:rteitt~ to olncl      -,ill.-;iiietioii anid confirm  this view,
adno y,rt~t or lircc~edont e-iii ho found in tie Scril)ttures iii
<2.Vtwuf th-,i vie-w uf the suibject, it is e-viden~it tha.t at suit,ible(
tf f -ti  f believn-    o sses  the ni{rlit, at  all timies-, in  I~roper
flrvatn ~,,titlcs    nI fromit  good  miotiv~es, to unite  thieiiiselves  i'n
JItua~il rotIfitto'11ey atd  xecnte the la,ws of Jesuis Chirist;
I ~  and &utht~Ii't ~'wi it (iCla  coiift —-ired oni al-visible churci.
Thsma, exp-l~iiii theroti      n   h   thei  Sav,iour did not, while
3* 
ji1t1 ill'("0  ll   C"IC'Se,  uc  IllUUtitlt'uIr(i                             Al11it~). IVy  ()thl(i~ )irid(i,
(ft',,(li1iiisioii  to) iieibisij  iti,t eliiir-ei, tlierefoi-c, tli,,iii by  tli(,
fi-co, coil,,elit I-)t tll" il ef~il)vls, NV(-)LId  d(lo,ti-ry  tliis  cssert~i,tl' clonleilt
ot, its i'X~~i                 It   iiiiglit  ~st~ill  1.)U  -  1.(.dy  o)f'                       ol- iAI —L
ChI-tiais,bt it NNQuld inot be at cIiui-eli of Clirist -tccoi-diiug to
CIIAPTElt 11.
11'I,NCII'LES I.NVOLVL,D IN TI-IU, FUNC-TIONS OF A~ CIIURCI-1.
eliiii-lie-,N  li,illo~            otlier  affii-.t~ oiaes,           I)o~ssss
'iiliN~'~~AC(,i't;tiii p)ower,,. in ii toOf thi'aoitl   ~I)ti
'titstil l N'ILillt;tl'V' SOCi(,tiCu'il01)1t; ~Vl'itttcii coiisititt-tiuiii to (letiinu  ii11I 4et(,i-iiiiiie  tltc extei-t of t~l~iei-cl' orpoate, poweurs., aild  the
1oil~i&     N )1  \liiceli  tliil('V U   )   xilud'i    utsiuit
(if a -;ii~~inOi   \    (ii~i  h   uiic         i'r~   i,~ coiit.-iii-ied iii the New
ev-i-y4cit c~t litiuli is., iiider obllgatiuii to oocorinu~i,Ill its
recrijiitioris aiid  Ipiact,ees.
I I
4i 
I-( ~t i,  N-"lei3t*                 tl,,.it  ail institLiti()1l foi' 0)CL i
olj) V1~, 1-11Li&.,t I)0,OVCU       ll on   il1-riict p)rinii~)108.
] nt  ~J~iCi~i1y ~'~11it is  I-ecol]4ect( —d  thia-t  at c.Irurch~-, a.- bie
1~~~~~o,.                                      di()l~)ri(g sof
Qfiitc1-oV fi-oil  all  otlie-i-. tlha.t  they  aiic  sai(.1  to  be "crcated1  ill
(,~~~i(1';~~~t ~~~('~~(i~~ to                     1.)' Qo',~' )(1i   (~i,  to Jo"(ci    tO tu
qiidU~a~l~iot  (,.'od," t.o h-, h~i'aii~lics of C~liri.,,t, ai     ~i~
0,t  tS(1"'   lioii1l,-I exi)(,ct tli~t'(licit                    t~bcir coiistitu     tioli'   1 (OW iNS ould  jI-)occe( oni I~iiincilos cssntal  diffo~rent
fi'()inl tilo~) C  )f,Il  othot'I litiii,tli.1.Sc,ttol.,   Uiililic civil  s'o   cc~,it i~s 11(o I-ait ofc ilicii' othoet in  orin   thlis,, nioii()  to protect
li~'inc1~ y~fi'~)ii ('~~i ot i.  i(-i, tu,tif-,tiire -,iii  t(Iin ion,l,d%;Iiii        tt-,J(v  1)(od  Iovoc to eachi otlici-, and~ love to -ill rni,tnll-indl
]',\~~~'. iii  i~ts  ~,~i't   ihs    ~F~Y  ~    o\o  o 60 ~  Qrv~'i
— 11'iYt inl ~Iio   thev  ar   to liv~e anid  iiov~e, andc  ini vliieli  -ill
;(ct   ii"' to  )0 11i'fo'iiiA,,    " lovre i~ the futlfilliug~ of tlh(      i;,  iis,i,  fartL better gni'de, to dn,tyv tlin rabs  aInd  penalties,
iiitiisof tdie wnill cif Clni-ist for -its gudace           ind sueli only
-\71Lle    iogi   to the ti-iliiii',-il of njii  athy          in arcl  oui Sa
: I,1 
H(.1. Tlt,( P(~t)eO(J ( ~(i C/itticlt.
(A ucliiiel, tiei-e'(foi'e, beiiie g,t~~i~    iiistittutioii, il~l  respcct
tc) il,, OIL,,H        ois  ~ ect4;, -tiid  thc e       14~i:tO~   of  its'           eji     os
thec (114 ~tio)ll 11,ONV  IVII'i5      L1 t J)()            los,-,s it ],)0S'.(5 SS (',  1' ivl~i,.Lt
do C]h1illT  its coTlcc'tiN-c C,,i1),.Ieity -is,I (,,se CTIIIII-c.],
UU~~tt'(~~ ill (.TIIU(1101,('I~)s1T       cou&T  l)VI lIlt    (~)f ]lot(T 
(1U('SiU~l  ~ol' ~f'Q'~1t14ric i ti~ll)(,)I'ttllec~ II'. its1Qi i1"   oil  Ltho
ri~)'1tLs  of  ii'iuk,, iud   the   I)iospei-ity  of  t'lo  kilngdomn  of
Clii-ist.-,    It  iSiccsaiy   t~licrcfoie, to  consider,
1.'I'i'c,s-   r~(  of cliurchi IpoiNe.    is the  I)o~ver of  at pa-i'ticuTar elii-ii-eit dei-ived  fi-oii  tlic cliuiie.Ti iiiivei-saT,?, 1if so, it will I)e
u(cs1yto 1)1,:Ve that ~-iicli ani ins,titiution exi.,t,s -is -   4r)I't
biody', tli,'it it h Is )oNN,(,,r to  sl),-tro, atit' lis,'-,          it i   to    ly nt
i t.    As  iiti''of tlies(, f)o)itits Cii1)0lI( )V,                 I   -%vo  iiiist iliciiiii'o
sott(i'S 0oti ci  sottre(.'.    ~'I.io ~c'~~i                 l~l,tliiI7 Y al    us  tilj-It
thoi -(r-l -jestis; is tl-o  souroc,,  fi-oii         huc          is  clitil-clies   ei'
their  I)owver.    1'. 3:'.I sa   9:6.'I'iis  ii~iigIt  be  cle.-ii-y
*'f Ii(i,i-iit it —tll( Ci       Ir,i i   t)ic o'lI~7(f 
CO 2t'1' t r,,, r  I"'/ 11,1    1 13L it NII,t ii ti)(e chu~rel?   it  i,3 ii('}t thie  clergy,  it is
not thie Ct)tniii e       tls1 lcss is it tlie P~ope,    It is the  Cliribtialin  people,  it
is the 
I""" ,
'i , 
rPItIIITIVE CIIURCII CONSTITUTION.
initrred fi'oi   tle  relation ill whicli lIe stands to his l)eolle.
I I; is.:ill,i til "e'i trauc liglxt," tle " ir'etd of life," tle vine,;f
ANi ch  lJ   )ol)lpole are the br,nces, the "good Sheplierd wlho
~'Ii\stlhliis life fur thle sheep," nid his peo   le as "bbought with
;  i e "j urchased by the blood of Christ," as "redeiemed by
llS  ).:. ii;a   lii} g l ji('tS,iiiit.o (o.,y bestowil~2 t[ltes  i:iestimailc ben)( fits on his peo)le, Ic l        -ihs acquired
tit, i!tlit t,   tc,,,:rli  iltil dire.t tliclii, by hXl;stow ill,, a4 with],.,ldling' suclh j)oc).Us,s h he sees to be suitable or othlerwvise, and
tllt'\~, J~lt' ii,.urr',',,! tile  (,leAligttt/i<   t(o  it t o liiln t:s their
suj<.ltcie'redl miv le,tisltttor.
lut tili St lcrill~tn,  li'tvu  iot l],ft tlhis trutl to  depend onl
'ven'i so I),liii iii ilifei-'(llCe is tlis.'Ihey   innr Iis tlhat Christ
c-mcii  int.) the wvoild witli exllress iand amlle ypowers to be sole
l\twZv~rii Zi,:i,.  iPro1tee  haild dleclaredI  that the iMessiall
x;ts to  ),' tl,  Soli of (G od.   At lhis l11)tisil coasecrat'ioln  tlhe
'litlier,spt);le fi'omi the Eternal tlirone as lie never condeseended
to sii,:tc             tlclore in tm  cirs of jjiortals,  "Tis  is my  beloved
$,:,c;  e(ar ye 1im:" and to crown tlhe augit,t scene, the Iloly
Sltiit hii,,.cI' sue;.liiiid.a visil)hc lbrI,i,   ii(,1 " [bode uipioni him:"
lHe himself declaiCres soon after, "All power is given unto me,
iii heaveii and iii earth."   lie had power eveni  when on  earth
to) forgiv  sins.   lIe is called " lheir of,ll tlhiilgs," wit    power
to  iN-c etrnal life to  is maiiy as God hlad givenI him."   IIe is
declared to )be "the IIHIAD over all things  TO Ttlrc CIIURtI,
whichl is his body."   And " lie s befoic all t in gs,t id by hi         m
all tlhing's consist:  lid he is tlie lIad of tlie bodly, the cliurlch
x ) is tle cgifi lg, the ftirst-borii firomn the dead, tlhat in (ll
titiifys ii. miyht letrve the premninence."
As the procurer and the giver of everlasting life, the head or
riler of tlle peoplc of God, and the lheir of all thingrs, He h,a
fiall power(i  to  estatblish such  I)rilicililes of older  and  polity inl
ilte kiilgdom of s-its as siall seemC-  best to him. These princil1lts he  lais, iln  great wisdom  aid  mnercy, revealed in  his
AWord, 1>,r the g-uidtice anid edification of his sants, i n sustain
61 
J (onyciin erect,-nrd c,,t,tblsi the~ t~ruo churc-l coiistitutioli.
I [ti).~  3-(~.  No    nix  Jits -I Iri~iLl  to. set iipet' cliurel excep.t
,iC~~t~i'4j 1.:  to  I l I, ]        1    3ain   Ao1  ~)ltbtCi.~Ioics, o)rdiii,t.
~1~et'~'i~r,ie                  e,,tabisl1ied  by) Iimi, and  te  a-ititioi-it
,o';ftsof w~4t iiind  gi.'itco to di —,ciai-,,c the dutiecs  of every statioii
to) iii~iK l-o,e'f'n ollices e-l'ecttua.l for tlhe per-fectiil-~ ofsnt
and( tlil')lv~~t~   Of SilIDers   2Iat. 2                  20.   Col. I: 29
2'1lii'ii'tur~'of eicIi  owver.   A~ clitriic   is to  Iearn  a id
tut    it t't'C~t( it  l~~r4s ~ill    lt  ~I)owei ii tlier'ef'orc   xiusv
sliiii.IL li.is i-o ri~_,It to the uie of p)olitieol Iiowver; nor to
to l)   Iti'iio (' otitl, ~    hrst           or  li,,s -I c'litii-li t~lic  ri-ihIt to
ii~  1oi''t, ti i i'i  ii'(Cl, ~ri-itie~       o~ciiiil           I)its   Ir)o~sos.
'l, ill-,I iCs.ie, cxlioi-t7, i~t                          aiimonsh  el reuke, to pr-o(Iic,ne, obetiieiice; biit l1i,t nio i'igrlit to r-eso;-t to cor-i)or.,ii or 1eu
*'\~~'ij'L.1,:1r~i't   lsil[l~    (-XQI'clsekl U)y  collt,,,Ltles~  aiid
"1~it  N\-e l~,~v  isi~tle -li pl)ni'liC forco etaiin'  thc powecr  of vi,,ilarncc,
of cli,,rity, ana~l of the  -V Word  of   o.J'ni a.
,       ifi  ~l.
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NvilJ~ 1)0  i0o ii-io i iv(  ai)n   il'lci  eo11i-int         i ts oflo         to tll(,
rui~;~nc.'lILC N'~1i})1of -I eustt is, t lit 1)t   l'ori foi lelly ("uIiiiil       iiiii  I) - it, ]lot, tll(,'i, t~li o, it   of,l  ciucll~   to  i-efraiii
fi'oii ~litiYi.!(r,;i~,.lc(, l   itii if   c;UL0,l~ ovVe  (u,   wviic-i ]Uiiiy absorb
tliirsi-   ott           liort tlieiii iii tli(.          fi-f1i ln  icir,tl)lr)ipriate
4.~h    xc~    of tlio Ipo\~ei-s of,t cliiii-li.   Liko, tlhoso, of all
otlior'i-~ c~~                  t~ie: pi }owei-. of a- cliurcli leavo  a dofinito
Iini-tt.   Aind, ii-.st, thi~'-ic>    Iiiiro lueul    to) its owii i~iie1Uii-be.   Ovortlei- it lias tho I-i, —t to oxoroeiso tho  wtittt\atcbi-earo, to cnll
tlhoii' to  wcottiit foir ovoivy  ii~c~(ct or violation  of thei  Sa,,viour's
lawvs.   It  iii,y'  adimoniisli, clsr,tand  (exf)c   the  dJisobedieiit.
It li.-L- tir Io  ve  to ci('1000 c     i  sot:ii~t its pir-ol~r ofliceis.   It
ma  t'l.-o, ~ii  iobdi(oice  to its L,oi-d's- Nlill, -set'il,,ait illenlbcls to
tlie  w'oir  of sl-,ioedin,- tli  gse      c  ini aily 1ortioi- of tilo ear~th, to
,,vie'i  thy'ire      ltirt,, atild it iin,y  require  all  its mliei
SC.i(,tll(- l)OVwc'r of,            t)ilurl,ior its,VI  iiiii ii'   Iiililit,act by' t]~lie 1   of 1prl-ivto J'i14,ino,iiiit.4iii(tividual coiisciciieo.
It, is evido~nt that iii tilo Apostolic cliurehes g,roat frecedom ill 1pri
i
i
P" 
Gentil  co)lld n('t hIa'rmon ize in olpiaios, they could leave each
(,t~icr t,) tl(,ir  iniidivi4ual aoeotditbil4ity to (od, hold to wliat
til,y  lia1 ]Jnutli'1dy attain1ed, antd love each otler for Christ's
salke.   Aand  they were  cautioned arainst agitating " questions
whiic linistilster strife, rather than godly edifying."
SI;(i.:.'.eeceiytioi (!f C iurch IPower.
13etofre a chllrcli cani be formed, tlie materils must be pre1I)areed.  These, is wve liave already seen, are bap)tized believers.
T)o )pep^l.'e sucll ma'terial s l)rc vi)usly to the fornlattion of churches, our Saviour 1instructed, comnmissioned, and  scvt forth the
Apostlcs, and tlhe seventy discip)les, none of whom were, during
his earthly iiiiiiistry, either oflicers or imenbers of iny pairticular
k1liuiicl.   Of tiie converk mande aii( l).ptized by thleni, chturchles
were ifterwrds bformed.   l1ow  did tliese bodies of Cliristiais
ol)taili the )powetms of Christitn cihurielies?  Or hlow does a body
of baptized believers rhow, obtaim  the rigrlht to  exercise  those
1, wt9szs?
Two tLliigs are lFcies try.  Fiist, A  mLutul covCioata, voluntarily entered into by all the members, to obey and execute tho
comiin'i As of Christ; anid, second, A  faithlful adherence to the
obligations tli'is assumned.
,...
_l 
CIIIU;CtI MIIEnM1EILS MANULAL.
1. Without a lmutual covenant on the part of believers to
walk togethler in the duties and ordiiiances of the Gospel, no
clurcl  cotuldl  eyer have bee   fonrmed.   Therem miight be rcal
Cltristi'ns, Illnconllected, and recog'niziig no power of mutual
wvatchl, reproof, and discipline; but they could not be a church
without ciiteringi  into covenanit for tlat t urpose, Imd voluntarily
assutLini  the oblic-ations lnecessary to that relation.
In fact, thlere can be no enduring and obligatory uniom. among
enet excel1)t shclll a. rest citler o0n tlhe litws iof nmture, or ulti mately, on a voluntary covenant.  Christian love in some sense
lzilitcs believrsi in v dll l.ds, ofi all aimns, ad of ll tht e l  various
shades of belief, but is not alone suflicient to unite any portion
of them in thel chullrchll relttion. Trlero are duties which ithe
members of the same church owe to each other which they owe
to no others.  Christiams not united in a church capacity have
o110 right to call each other authortloitatively to account for violating tle laws of Christ.  It is fiomn the agreement of the members to wateh over each other, and submit to the admonitions
and censures of the body, that this power arises.
2. When a company of b)elievers thlus united take the law of
Chlrist fir tltrit rule of action, and fltithfully execute it, they
possess all the power, rights, and authority, ever vested by him
in any church on ear th. This is evidently the import of the
principle laidi down in M.att. 18: 20.  After having revealed the
law of discipline, and granted his disciples the power of binding
and loosing, with the assurance that tlheir acts, when they should
be united in tlle church capacity alnd obedient to his will should
be ratified in heaven, and having thus explained to them the
sacredniess of the chiurch power with which they were to be invested, lie adds: "For where two or three are gathered together
in my name, tllere am I in the midst of them."  " In my name,
signifies, subject to his authority, and doinrg his will.  This ipassage is oftent, -aId very properly mentioned in circles of Christians gathered for prayers, as a source of encouragement to
united supplication.  But it extends further.  It applies with
'Il'
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1111
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iIll
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i[I.
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PRIMITIVE CHURCH CONSTITUTION.
full force only to a band of disciples pledged to each other and
to the Saviour to honor and obey his commands. WVith such
a company thus united, he has promised to be, and where Jesus
is with his disciples approvingly, there is full church power.
This power or privilege comes directly from Christ the supreme Lawgiver to each church as a body of brethern thus united in covenant, and is not transmitted to them through any
other hands. For, if they are not the first subject of their church
power they must have derived it either through their ministry,
or through other churches. They did not derive it from or
through their ministers, because they have the right to choose
their own ministers, who have no authority previ6usly to such
choice. Therefore the church had this power before they had
ministers, and so could not derive it from or through them.
They could not derive it from any other particular church, because all churches have equal powers, all of which are restricted
within themselves, no one inferior or subordinate to another.
They could not derive it firom a combination of churches, because
churches cannot increase their power by combination. It must,
therefore, come to them directly from the Lord Jesus Christ.
That the vitality of a church consists in faithfulness to its
covenant, that it is perpetuated by obedience, is further evident
from the inspired declarations. Respecting the church,at Ephesus we are informed, Acts 19: 1-6, that when the Apostle
first came to that city he found twelve men, called disciples,
who had been baptized to John's baptism only, without a
proper recognition of Jesus as their Lord, or the Holy Spirit as
their Sanctifier. He, therefore, first instructs these men, then
orders them to be baptized into the regular Gospel church state,
and then commences his evangelical labors for the purpose of
building up this church, in that city, where he continued preaching two years. A few years after, in writing to this church on
important points, which they did not yet fully understand, this
comprehensive language  occurs.  Eph. 2:19, 20.  "Now,
therefore, ye are no more strangers, but fellow-citizens with the
67 
CHURCH MEMBER'S MANUAL.
saints, and of the household of God, and are built upon the
foundation of the Apostles and Prophets, Jesus Christ himself
being the chief corner-stone, in whom all the building fitly
framed together groweth into an holy temple in the Lord; in
whom ye also are builded together for an habitation of God
through the Spirit."'
From this passage we learn, that the church at Ephesus was
at that time, "an habitation of God," that its members belonged
to "the household of God," and that Jesus Christ was its head,
or corner-stone. It was a household of God while it continued
on "the foundation of the Apostles and Prophets, Jesus Christ
the chief corner-stone;" when it removed from that foundation
it would cease to be entitled to the name.
Now let us trace the history of this church still further onward, and examine carefully, a message sent to it, dictated by
the Lord Jesus himself. After the Apostle Paul had been
driven from Ephesus, he spent considerable time preaching in
other places, and then returned to the neighboring town of Miletus, firom which place he sent to Ephesus and called the elders
of the church, and said to them, among other things: Acts 20:
28-30. "Take heed, therefore, to yourselves, and to all the
flock, over which the Holy Ghost hath made you overseers, to
feed the church of God, which he hath purchased with his own
blood. For I know this, that after my departing shall grievous
wolves enter in among you, not sparing the flock: also of your
own selves [that is, from among them, the Elders,] shall men
arise, speaking perverse things, to draw away disciples after
them." For the manner in which this prophetic declaration
came to pass, let us examine the description which the Lord
Jesus gives of the condition of this church thirty-five years afterwards. "Unto the Angel of the church of Ephesus, write:
These things, saith he, that holdeth the seven stars in his right
hand, who walketh in the midst of the seven golden candlesticks:
I know thy works, and thy labor, and thy patience, and how
thou canst not bear them which are evil, and thou hast tried
68
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PRIMITIVE CHURCH CONSTITUTION.
them which say they are Apostles, and are not. and hast found
them liars; and hast borne, and hast patience, and for my name's
sake hast labored, and hast not fainted. Nevertheless, I have
somewhat against thee, because thou hast left thy first love.
Remember, therefore, from whence thou art fallen, and repent,
and do the first works, or else I will come unto thee quickly, and
will remove thy candlestick out of his place, except thou repent." In this remarkable and instructive message, it is worth
while to note at present, First, that the Lord Jesus commends
the church for many excellent traits, especially for the exertion
of that disciplinary power with which they, in common with
every church, were invested, of trying the claims of pretended
Apostles: Second, they are censured for having declined in love:
Third, they are admonished to consider their fallen state, to
repent and commence anew: and, Fourth, they are threatened
with the repeal and withdrawal of all their powers, privileges,
and rights as a church, unless they fulfil the obligations of that
covenant by which they were constituted a church. This threatening was executed. While they continued to meet in his name,
in faithful, sincere obedience, he was in the midst of them, sanctioning their doings; when they ceased to do so, he withdrew
from them the sanction of his authority. They might still remain united as a visible society, they might call themselves, and
be called, a church, as many organizations are, long after they
have ceased to deserve the name, but they were no longer so in
reality, when the approval and authority of the Lord Jesus was
withdrawn. "I will remove thy candlestick out of his place,"
is threatening the church with utter extinction.
The proof is, therefore, complete, that the power which each
and every church exercises is conferred directly by Christ, is
continued on condition of obedience to his laws, and is withdrawn
when that obedience ceases. It is also plain, that when a company of baptized believers assume these obligations in obedience
to the plain will of their Master, and faithfully fulfil them, they
become a church, authorized to perform all acts proper to a
69 
CHURCH MEMBER'S MANUAL.
Gospel church. No bishop, no council of ministers, nor dele gation from other churches, nor sanction of the church universal,
can impart to them the least degree of church power. The reasons
why it is a duty, in most cases, to call in the assistance of neighboring churches and ministers when the formation of a new
church is contemplated, is for mutual counsel and prayer; but
they can impart no power to the new body, for they have none
to spare; and what they possess is in its nature incommunicable
by human agency. It must come from Christ alone.
It is also evident firom the nature of the case, and firom analogy, that a church could acquire and retain this power in no
other way. It is absurd to suppose that the Lord Jesus would
continue to sanction the acts of a corrupt church, and bind in
heaven what an apostate body had bound on earth; but it is
reasonable to believe that he would sanction the doings of a pure
and faithful body. And we have no reason to believe that iHe
will interpose any but the ordinary means to prevent any church
from falling into apostasy. An illustration may assist to make
these views still more plain.  It had long been customary for
companies of individuals to ask of the Legislature of Massachusetts certain powers to act in corporate capacity, so that their
acts might be legal, and the collective body be responsible for
them. The Legislature, when satisfied that thy object was good,
and the applicants trustworthy, granted powers and privileges
of incorporation in each case as it occurred, by a special act or
statute. But in 1833, general provisions respecting corporations were framed,* by conforming to which, any association of
individuals whose object was a proper one, could, on application,
receive corporate powers "to make by-laws and regulations,
consistent with the laws of the Commonwealth, and for the due
and orderly conducting of their affairs."
So the Christian Lawgiver has enacted "general provisions,"
of which every associated body of his disciples may avasi them
* See Revsed &atues, chap. 44.
10
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PIRIMITIVE CIIURCII CONSTITUTION.
4, e s  for tlhe due and orderly conducting of tlieir affairs" as
a,,hu),l atid wvlhen they dlo so, by complying witl tiliose  pro:,)l, tlle): haven full corporate powers from  tle Lord  Jesus
Chiii,t to do -aiytliing, which is proper for any church on earth
t: doT.    Tiey lold "the keys of the kingdom of heaven," having
tl tl,)           r to  aliit and, exl  e nexne  accordiiin to t1ie law of
C!~ribt, to choose antied ordain officers, in short, to  exercise the
tii]l,est cceleki:cticil  fuinctions.   Oilt tis principle tlhe First
Chtillet il 1irovidence, R. I., founded by Roger Williams,  Ezei. 1 ]IotilinllD, annd others, po,ssessed  all tie aut hority ever in vstcd iii  ily chlurch by thle  )iviie lJcad, whethler in Eiiglan    d
or il l:Ollie, ill A)ntiOCll or in Jerusalemi.  After the lapse of two
luiidredl e.Irs, its soundness iii tlie faith, its purity, spiritual
vig       or,' tio, Sc riptural  discipline, and uninterrupted  proslcrity, filrrii.hli a strongi  proof of the validity of its powers, and
tile a1)rovdt  f tLlie Sviour.   Whlile it c4ntinues faithlful to tlhe
covenant under whlichl its corporate powers were obtained from
it l)iviii IL.td, it will st:iid unslake, whell ecclesi istical hieralrclhie~, ad ir ational  religious  establishments, with all their
political poswer, their wealtl, and title.s, and orders of ministry,
Idl eist 011oklyi uong the records of history.
SLcT. 3.  The Pigyhts of a  Church.
All thie  iglits whichl a cliurcli possesses in its eqllective capacity beig dier'iv'ed fronl its colformlity to the Saviour's revealed
will, ny be considelred ill ire:pect to its own ineinbers, to other
chll-chlies,'o iaen of tLe world, as ilidividluals, and to civil govnrli uleltn.
Over it, own membieis   a church has the rig,ht to exercise a
very eoxtensive and thorough, spiritual supervision.   Its purity,
its influence, its reputtation, its effiency, nay, its veoi existence,
all depend on the colnduct, publlic and private, of its members.
It has, therefore, the right to invesgate and judge of their
1,elief and conduct, so far as these affed their relig,ious or moral
I
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law of Cl~irist reqjuires it. Mcinbei,-,Iip ini one chiurelh does niot
of ielgietlle righ,It of rneytiei-sl~ii  ill,tny other cb~ureli, be           e;~~is':t~~ (I 1(11  I~ieri:~l t toju(lg.,o of tlhe, (ti,,tlifiC,~tioii,,
o-f Felt al)l)lic.a-tits fori its Iprivile,,es, wha,.tever er-edeiti.,tls of sitaiid             iii  in  in\  ~ i(~r (101(11  ill) ii~iy  A   ](-,ltte(r of   iIii
ai~dreconitiiditoliis t(- 1)(C j-eee~ive(1  a   evidence, Ibut never
C,Iitti-ci,-,s    -,t i-a right to ~so   i Z'itefo  iiiutual  sstic,and
for theldio     1t,      of uniioni i~iieot  to evaugef,lize theg wor-ld.
B3ut a 11042~, ecoiialo,,4d of  l')stor-s aiid delegates fromn clhurchies,
I-)o"5.1s.s(s. II(' i1)oNver to leg,isla-te'for t~l(l clhurches Nviieli. iLii iitcibers  re eet;i-ior, indeed, aniy cliurchi I)ow\er'wl,intever.   If
iiivit(e(i to g"ive'III ol-)inion oi-i -.tI) 4(1ncstioii of cliutcli oi-d(,jr or
oiei~ iii,o  to asitiii setigdiflicuilties iniIii ally iureh~,'their
(.~(51:t5 iii 1)1 ( lllil  oil nio  Cilll-,I'i  itty ftii-li(er  til:i.-il ila
chnr~i blieves thei to be ini aceordcl-ince~ witli tlie Scr-iptures.
Jt is uisnii,lly the eaetli.,tt at numibe)r of nuicoiive,rted i-iiea anid
the(~ir finu.tilies  iieet witlh  thei  clurchi for piublic wotilhi,,,-Lsilst
idfiyiii      g the niesay   xleilses,, tiiid thiey arec ofte,,i i-ol~roir
etor-s ill the liouse of w\or-shiip.   Iii Llie clioic  of    1 )a,stor the,
wisli(s  of tlic- meniibei-s  of the  cong,reg,ationi shiould  be, considerecd; but the ri'igt of ultimate choice rests with the chlurch,-,
,,I 1". , 
sl}l'orit,  Itol  to  )be  il,tiiy r'it-i-'ite(r  allied  to it.
SECT. 4.   Tte Di)uties of a Churchl.
That tlhe pr'imaitive chlurhels maintained public woiship on
ih  Loid's d(Iy, is too oviOs to requie p)roof.'Tl.at they
were taughIt not to foi-ake the assmbling of themselves to
,('tltor.at,l,]i('r (ol'()1IV(ii,,lt titlics, fin' prayer, siligitig the praises
of God, fad  or mitutia exhortation, is also plain.   They considered it to be the sacred duty  of every church to meet for the
iworsh.ip of God, whlethler a minister was present or not.  Worship) w.s  regarded as the primary and paramount object in
tlheir aisseimblies.
Yet ccry clturich oulght to  naklc all proper efforts to obtain
a pastor possessingf the Seciptural qualifications, and to provide
fotr littlll tli l~ltt  suplorlt, t.ltit lie may devote ltirimself wholly
to his worlk.  "Let hini that is taughIt in the word  commnunicite utito Iim that te.acletli in.dl good  things."  " Even so
ltath- the Lord oirdained that tlhey who    preach the Gospel should
live of thle Gosp)el."   I'The duty of clitreltes to )provide for the
supll)ort of:t fititliful, effiieniit, and godly ministry, is vely clearly
taught in the Scriptures.
4
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CII-UItCII  IJMAI,MEI',S MANUAL.
To  l)rovide a suitable )place for public worship, to mail
arrangements for the convenient administration of the ordinance
of bal-)tism, aind the fi'ucluent celebration of th.e Lord's Supp)er,
t(o maintain  a fithful, afiectionate watch and disciplinec; to
,guarId ctrefitlly tgainst tlle adniissioii of unIrenewed persomes to
its imeinbeihip; to use all vigilance to keep itself pure; to
furish ili i  ccniiiLy a'id, if necesary,   to iits  )oor iiieiibers; to
p)!ovide for the religious education of the children,' particularly
tll,, ()I it. (),wli amt,l)c,l'.    4 to wtclt tI,r.tll fiV,':dI,l)I  )ol,lrtl-l
'ities to I)riigr the unconverted under the influence of thle (Gospel,
-and to  )rodu(ee a  vide-spreald  attention to the sulbject of re ligio, by mIultil)lying meetings, and hy all Scriptural efltbrts as
the providence of God may seem to direct;-all these are to be
the constliit and cherished objects of every church, ini its associate capacity.
it is tim duty of every chirelh to present co-st"mt encouragemelts to suchl youing mein  as tlhe Sayviour maay be desig'ning to
em-ploy in the ministry to prepare themiselves for the work, by
seekiig' the advantages of a good ed(uicatioi.  It is the duty of
every church to maintain ffraternal relations with other churches;
to pliray aindi  lbtl)or tfr their untion, aleace ad lp,ros)erity; to
unite with themi in associations for mutual benefit and cooperation in sprending, religion in the world; to be tender of each
other's tclingsi; to assist each other, when invited to do so, by
cotunsel and inltluence, antd if lnecessary by pecuniia'y aid.
In short, wlhile each ehliurle  otught to guard its rights as a
comi)lete aiil( distilnct body, as Ires.ipects its visible orga1nization,
perfectly  indepieiidenit of  ill earthly control, accountaLble only
to Clirist, thle  sole!eai.iiid Latvgiver of his lcol)le, it should
yet regardt itself the servant of all men, a "debtor both to the
,Greeks and( to the Bararians, to tihe wise and to the unwise,"
eveii as ChrList, who was fi-ee firom all, mide himsielf the servant
of all.  T'le seyv.tIIt is not abovGe his master, nor is the church
above her Lord.  Al her lcinmembeCrs are created in Christ Jesus
for good works, and they vare t labor without ginting ftill death,
I -
l6.
7,t
I-i I 
PRIMITIVE CHURCH CONSTITUTION.
in sending forth missionaries, training up ministers, in circulating the Scriptures, religious books, tracts, and periodicals, and
in all judicious efforts for the salvation of men.
SEci. 5.  Each Church accountable directly to Christ.
As a church is a spiritual society, composed, according to the
Scriptures, of regenerated persons only, associated for purposes
exclusively spiritual, its accountability must be of the same
nature. While pursuing its appropriate line  of duty, it is,
therefore, in no sense, accountable to any power on earth.  Its
duties and pursuits as a church, all have reference to the interests of the soul, and to the concerns of eternity.  As it receives all its power firom Christ, and comes into possession of
it by conforming to his will, it is accountable to him separately,
directly, and exclusively, for all its ecclesiastical proceedings.
This principle is one of the strong safeguards of religious
liberty, the bulwark of our defence against the encroachments
of civil and ecclesiastical domination.  The venerable fathers
in our churches understood its value well; they guarded it as
the apple of the eye, and were ready to shed their blood in its
defence. Cleared from the dust and rubbish of ages, they have
handed it down as a priceless legacy to us, to t-ansmit untar.
nished and unencumbered, to posterity. As this is a principle
of great importance, and one on which the views of writers on
church polity are much divided, it is deserving a very careful
examination. The question may be thus stated: Is each church
separately, directly, and solely accountable to the Lord Jesus
Christ for its doings, or to other churches, to the church universal, to a Conference, a General Assembly, a Consociation, a
presiding Elder, a house of Bishops, or a Pope?
The presumptive argument is very clear, if not decisive of
this question.  For, if the first church that was ever formed,-,
the church in Jerusalem, was directly and solely accountable to
Christ, as all admit, although it was not formed till after he
75 
CHURCH MEMBER'S MANUAL.
had ascended to Hleaven, there is no reason why any other
church formed on the same principles, of the same sort of persons, and for the same object, should not possess the same privilege, and assume the same responsibility.  One church possesses equal facilities, is quite as near to Christ, and can enjoy
as ready access to him as another. If one has the revealed,
written word, and the promise of his presence, so has the other.
While one enjoys the instructions of inspired teachers, so does
the other; when one is deprived of them the other is also.
If Christ is the direct and only Head of one, he is also of the
other. Unless the Scriptures teach the contrary doctrine, this
argument alone settles the principle that each church is accountable directly to the Saviour, or in other words, is essentially
and fully INDEPENDENT. What then saith the Scripture?
Many churches are mentioned in the New Testament besides
the church in Jerusalem, such as the church at Antioch, the
church in Ephesus, the church at Corinth, &c., but no hint is
given that either of these churches was subordinate or accountable to the others. The churches located in a single province,
as the churches in Macedonia, and the churches of Galatia, are
addressed or referred to by the inspired writers in the same
terms as "the church at Rome."   Every form of allusion, or address, to these churches, fully implies that each separate company of believers, associated to obey the laws of Christ, was regarded as a church, complete in itself for all the purposes of
such an institution.
But the Scriptures do not leave this question here.  The
brief addresses to the seven churches in Asia, Rev. 2: 3: are'
alone sufficient to set this question forever at rest. The Lord
Jesus is there represented as walking among the churches-the
golden candlesticks-minutely acquainted with all their circumstances. Hle holds the stars-the angels or pastors of the
churches-in his hand, and causes them to rise or set, or to remove, at his pleasure. Hle addresses the churches through their
pastors because the messagoes were written, and they were the
76 
PRIMITIVE CHURCH CONSTITUTION.
authorized messengers of his Word, each to the church committed to his care.  These addresses are various, according to the
various circumstances of the churches. The church at Ephesus
had declined in love; the church in Smyrna was suffering persecution; the church in Pergamos was lax in discipline, by
suffering erroneous doctrines among its members; the church at
Thyatira permitted a false teacher to disseminate corrupt doctrine; the church in Sardis was fast going into apostasy; the
church in Philadelphia was zealous and faithful in severe trials;
and the church of the Laodiceans was wealthy, proud, lukewarm,
and graceless.
Now we cannot fail to observe that each of these churches
was separately addressed, and commended, admonished, warned,
or threatened, as accountable, solely, separately, and directly to
Christ, for its condition and its doings. One church is not praised
or censured for the doings of the others, nor the whole collectively, for the condition of any one. No mention is made of a
"Bishop of Asia," through whose remissness in "visitation," or
negligence in "confirmation,"  these evils had crept in.  No
charge is made against any such personage, for not "deposing"
"corrupt and unruly clergy" in his "diocese;" but, on the contrary, one church is censured for not silencing a false teacher,
which implies the power to do so, and another is praised for
having tried those who claimed to be Apostles, and proved them
liars.  Nothing is said of the "diocese of Asia," or the "church
of Asia," but the messages are, "to the churches IN Asia."
Each one is addressed as completely accountable to Christ for
the state of its zeal and love, its doctrines and discipline, and
even the influence of its teachers, as though no other church
or ministry existed on the earth.  Not even the angels or pastors
were held accountable; the responsibility is unalterably fixed
on the churches themselves.
The proof of the soundness of this principle is complete. We
have seen in what light the Lord Jesus regards his churches as'
accountable, and where he fixes the responsibility. It is impos
77
I 
CHURCH MEMBER'S MANUAL.
sible to reconcile these facts with the theory of an organized
universal, or catholic church, a national church establishment,
diocesan churches, or any theoiy of aggregation of churches.
From this proof of the separate, independent character of each
church it follows:
That to become a church-member is an act which involves
the highest degree of responsibility to God and to man; and
places every member under the most solemn obligations to study
thoroughly the will of Christ, lest this liberty of ours become a
cloak of maliciousness.
That to be independent, as a church, is by no means to be not
accountable, since by the very terms of its independence a
church assumes the greatest responsibility which any associated
body on earth can sustain.
As each church is directly and separately accountable to the
Lord Jesus for the correctness with which it interprets, and the
spirit and manner in which it executes his laws, it must receive
them directly from him; that is, from the Scriptures as understood by itself.
As in the matter of discipline each church is held answerable
for the character and conduct of its own members only, it follows that no others have any valid claim to its privileges and
communion. All invitations to its communion, extended beyond
its own members, are matters of courtesy and convenience,
solely; not of claim.
The independence of the churches should be scrupulously
respected and vigilantly guarded, as the bulwark of religious
liberty and doctrinal purity; and all interference with the terms
of church fellowship by conventions, either of ministers or laymen,
is unscriptural and dangerous.
As each church is bound to understand the will of Christ
respecting church order, fellowship, and discipline, it should
always, if possible, settle its own difficulties without calling in
even the advice and influence of other churches.
The necessary expenses of all churches should be sustained
78
r;,  IN-.7i  
PRIMITIVE CHURCH CONSTITUTION.
by voluntary contribution, without any help from the secular
arm. Spiritual power only should be relied upon to accomplish
all their purposes, and that power is for edification purely, not
for destruction. If a member refuse to bear his just part of
the common burdens, he may be subjected to admonition, censure, and even to excision, but not to litigation.*
"Inasmuch as they all stand in the same relation to Jesus
* That the churches continued to be independent of all earthly control, each being separately and directly accountable to the Lord Jesus
Christ, throughout the first two centuries, and a part of the third, ecclesiastical history furnishes the most unequivocal proof. Gieseler says,
vol. i. p. 56, "The new churches everywhere formed themselves on the
model of the mother-church at Jerusalem. At the head of each were
the Elders, (Presbyters or Bishops being the same,) as follows from
Acts 20: 17-28, all officially of equal rank." Again, p. 103, in the
second century, after speaking of the influence of city churches over
country churches which had grown up around them, he remarks: "With
this exception, all the churches were alike independent." And he informs us that this independence was not materially encroached upon
till the third century, and then by "the idea of a catholic church,
beyond whose pale there could be no salvation."
Mosheim says, vol. i. p. 86, "All the churches in those primitive
times, were independent bodies; or none of them subject to the jurisdiction of any other. It is clear as the noonday, that all Christian churches
had equal rights, and were, in all respects, on a footing of equality.'
Again, p. 82, " The assembled people did everything that is proper for
those in whom the supreme power of the community is vested." In the
second century, he says, p. 142, "During a great part of this century all
the churches continued to be, as at first, independent of each other, or
were connected by no consociations or confederations. Each church was
a kind of little, independent republic, governed by its own laws, which
were enacted, or at least sanctioned, by the people." And in the third
century, p. 201, "Although the ancient mode of church government
seemed, in general, to remain unaltered, yet there was a gradual deflection from its rules, and an approximation towards the form of a
monarchy." After speaking of the encroachments of the bishops, he
remarks, on the next page, "This change in the form of ecclesiastical
government was followed by a corrupt state of the clergy."  Let Christians read and beware.
79 
CHURCH MEMBER'S MANUAL.
Christ, their common legislator, they are all equal. No one
has any right to assume any superiority over another.  Nor is
any one dependent on any other.  Each contains, within itself,
all the elements necessary to self-existence. Each one is a perfect and complete system. The decisions of one are not binding
on another. Each one is at liberty to interpret the laws of
Christ for itself, and to govern itself according to that interpretation. Each church is therefore as essentially independent of
every other, as though each one were the only church in Christendom."*
SEcT. 6. Judicial Power vested in eachI Church.
The power to expel a member firom any associated body,
being an essential counterpart of the power to admit to membership, both must necessarily be vested in the same hands, as
well as the right to interpret the rule or law of admission and
expulsion, and its application to particular cases as they arise.
That the power of excommunication was vested with the collective body of believers in each of the primitive churches, is
capable of the clearest proof.
In 1 Corinthians, 5th chapter, we have the instructions of an
Inspired Apostle to the church at Corinth relative to the excommunication of an offending member, or in legal phrase, rulings
from the court above, addressed to the church as a jury, in
regard to applying the law of Christ.  The Apostle does not
pass the sentence himself, but as an inspired teacher he explains
the law; and urges them to execute it, on the supposition that
the reported offence be proved, a question which rested entirely
with the church. "For I, verily, as absent in the body, but
present in spirit, have judged already, as thoulgh I were present,
[on the supposition that the offence be proved,] concerning him
that hath so done this deed, in the name of our Lord Jesus
Christ, [that is, acting by his authority,] when ye are gathered'
* Wayland.
I
80 
PRIMITIVE CHURCH CONSTITUTION.
together, and my spirit, with the power of our Lord Jesus Christ,
[which ye as a churchl are to exercise,] to deliver such a one to
Satan for the destruction of the flesh." And again, verse 12,
urgisn  the resposibility of tl. church, "Do not ye judge them
that are within?" that is, your ow-n members.  "But them that
are without, [not members of your body,] God judgeth. Therefore, put away from among yourselves that wicked person."
Here it is perfectly evident that this church was instructed by
the Holy Spirit to perform the highest and most solemnn act of
church sovereignty.
But it appears that this act of exclusion was the means of
bringing this incestuous man to repentance. Deeply affected,
the Apostle writes to them the mind of Christ respecting his
further treatment.   2 Cor. 2: 4-11.   "Sufficient to such a
man is this punishment, which was infticted of mtany, [by vote
of the church,] so that ye ought to forgive and comfort him."
And, verse 8, "Wherefore I beseech you, that ye would confirm
your love towards him," by restoring him to fellowship.  The
power of the church to act in the premises, is clearly recognized
in these instructions, and all that the Apostle does, is, to explain
the law of Christ, as taught him by the Holy Spirit, and afterwards "beseech" the church to see that law executed.
When the same Apostle, Acts 20: foretold the corruptions
which would come into the church in Ephesus, h~ does not direct the overseers or bishops (episcopous) to adopt disciplinary
measures, and thus cut off the "grievous wolves," but he exhorted  themn to "feed the church of God."  The inference from which
is, that they, as overseers, had the right to do the latter, but no
right to do the former. That was the prerogative of the whole
church.*
* That this power was exercised by the churches collectively for
some time after the death of the Apostles, is undeniable. Mosheim
says, vol. i. p. 82, "The assembled people... excluded profligate and
lapsed brethren, and restored them; they decided the controversies and
disputes that arose; they heard and determined the causes of presbyters
and deacons."
4*
81
I.,-'ll-, , 
CHURCH MEMBER'S MANUAL.
The church in Pergamos is censured, Rev. 2: 14, 15, for retaining among them those "that hold the doctrine of Balaam,"
and "them that hold the doctrine of the Nicolaitans," a fact
which takes for granted that they had the power to exclude
them, but did not use it. For this neglect they were censured.*
To the same point are the directions of our Saviour in Matt.
18: 15-20, in regard to the course to be pursued in cases of
private quarrels between brethren. The final resort is, "If he
neglect to hear the church, let him be to thee as a heathen man
and a publican." As the offence which subjects to excommunication is "neglecting to hear [that is, to obey] the church,"
the whole body of course, and not its officers, must pass the
sentence. He connects the solemn assurance, " Whatsoever ye
[the church,] shall bind on earth shall be bound in heaven."
The righteous decisions of every church shall be ratified in heaven. And then, as if to forestall the inquiry, What is a church?
he immediately adds, that it is a company of believers, however
small, united in covenant to obey him: "For where two or three
are gathered together in my name, there am I in the midst of
them."
As it is certain that each church is invested by the Saviour
with the highest ecclesiastical, disciplinary, and judicial power,
it follows, necessarily, that each is an independent body, complete
in itself for all the purposes of a church on earth. Although
* According to Gieseler, sect. 49, vol. i. the independence of the early
churches was lost by laxity in discipline till heresies had crept in, and
then by "the churches which held to the ancient faith making common
cause" against the heretics. "Thus was developed the idea of a catholic
[universal] church, as opposed to, and excluding all heretics; and this
idea in its turn, as well as a common interest, led to a more intimate
union." The result was, first, prelacy, with its worldliness and pride,
and finally, papacy, with its legion of abominations. Let churches, then,
beware of two things: First, of neglecting discipline by suffering persons who have adopted dangerous heresies to retain membership, and
Second, of combining their power for any disciplinary purpose, however
urgent or desirable.
82 
S,'-:C~T.'i.       ito~   (J) IB'lieve)-s to joiit a  Clturc1t.
Ti'ii,- obli -ti(-)i    H~)&  ot -trise, froii- thie docti-iii that there is
nio       A~vto   vitlioiit sh  niTi'ii,for t1hc Scril)tnires toacli
iio sntieh do(:trinai.   The 1) eniiteant tliief oii tlif, cross w,,s -,L mcmI~er of no vi'        iii ebrcli, clijoy(,d iieitliler of the ordiiT),Iics, yet
lie N~rcllt to lcvn    S,,ilv,-ltio is niot, made to depenld on eonlnieetioni Nviti "Al-I clitrt(-Ii nior is thiere t- single prom-ise  ini th
Ser-ilptules, of w~iiel- leleli)ill a clinireli is the(- condition of
itS fu~ti~eiit." I,-l tlia,t 1)ell(-vetli auid is 1),,tl)tized sliall b)O
iaed,",is tslnug. It is,- a,,tre mark of -th aplosta,w tilad
corrupl-t clitiie'ii tO) exa-lt iiemiibersliip, or tile act.,, of its min'iistry,
aoetile oi-diinauLees of Chris-,t.
Y&-i tle   ao sieed(4i,,,.tioiii oil every  iisiato muilto
~vtlic theeolile Of, G(Io ill tll(, clireli relhition. Tlie Iproniotionl
of~~~~~~- the s~ )e~~ u ie)irittua welfare- of our fellonv-niien, atro
l),t ttai,,ed  b~y uniiting, witli the clinreli.  It i.- the efffcot of
Ciitit- o jr-odluee a p~ecui.,ir lieolple, altd to separate tleiu
~'i'  tlie Nv(,)I.I(, antid tpiu, at       -te(. i-. aise  fo r ulljitiig( tlicia in
Tlile Sa,viour's w,iIll is also clean.Iq  in dlecattt  iia the iis~titutiori.. 
CIIUIlCtII MEMlIlIt'  MANUAL.
of baptism, to be followed by "teaching" his doctrines and corn
malds, which implies association; of the Lord's Supper to be per..
petually ()l)serced; and of thie rule of discipline and exclusion;
neitler of' which could be obeyed ui-less Christians were united in 
a visible organized society. "On this rock wili I build my church,"
a form of expression indicatiing that as the different parlts of a
)buildii(ng.re united to i-rI tlte structure, so lis followers are to
be joined in a visible commulnity.
Til, ex:tmlle of tlhe, Apostles under whose l abors bclieveliwere formed into churches, in obedience to the Saviour's personid,l ii.nstrictions to them, actin  also under t e gu'iidanl,ce of
immediatte inspiration, fully settles thle question that it is the
sa.cred duty of believeis to iunite in visible church covenant and
fellowship with the people of God.
An argunimnt which sliolld b)e cou;clusive witlt every child
of?od is, that by means of the church, Christ is glorified.
The clurchl  " withi one mi)ind (      tiid  oie lloitl," testity to his
faitlhfulness.  It is the candlestick from which the light of tlhe
Goslpel is to shine over this dartik worll.  rThe rligious gifts,
and the menetal powers, are improved by association and exercise.
The verjy n;ture of the Clriisti.it lifl a-lso requires it; and
he who.attempts to maintain a life of piety without a visible
profession aind union with a church of Christ, is sure to be disappoinited.  lle will neither lihonor the Saviour, nor be happy
himself, nor useful as a Christian to his fellow-,men.  Experience and observation amply confirm this.
It is ma,iiifest that a duty of this kilnd could not be the sulbject of -a positive coininatind, without great da ger to thlle purity
of churclies,.and to the s.alv.atioii of iidividuTls.  Tlhe obligatilon is left, therefore, to rest onl othler grouids.  Yct it by no110
meansll  follows thalt the obligation does not exist.  It seems too
plainly involved iiie nture   of t he ease to require a command,
(,i-5(cilily ill Coillhectiolt witll tlhi (,xatille] of Corist, Cf tile
Apostles, tnd of the early coinverts.  lie that is joinied to the
Lord, will desire to be joined to ilis people.  The obligation is
84 
lltNIMITIVL  CIIUICIIH CONSTITUTION.
one to be felt, rather than to be described.  It is addressed,
ta'st to the heart, then to the understanding.
SECT. 8.  IRelatiori an(d mutual Duties of Churches.
Having seen that every chlurlch is formed of believers, whose
riglitL.' 4 lU:Ll, l)y;, voliiti;'y coll i,1ict, ill virtue of NVldich
t.icy were endowed  witih church power; that one church is
leitlier stpieiroI llor itilui-ior to lnotlher iii riglit iiii   tli, ority;
that all ecelCsisktical authority comes directly from  Christ, and
iiot f'omi, no)r tl,augl, any particiular cir'ch, or churches, or
church otliceers; tlhat eacheli clhurch is separately accountable to
Iini for the uise or -buse of its power; that a suit.tl)le number
of disciples imay, for goodl cause, and in ain orderly way, form
themselves into a church by mutual covenant, and exercise the
liglhest ecclesiastical power, witliout being connected with, or dependent upon, any othler clurchl; it is proper that we next examuine the true relations of churches to each  otlier, and the
duties arising therefrore.
It has been supposed that an aggiregration of churches by
tlheir relrescetatives, iii n:5soci;ition, consociation, synod, conferenice, diocess, presbytery, convention, or general assembly,
has more power than a single church.   But instead of this,
suclh IIn a'sselnbly  ihsi no church  power at all.  No such body
has any ri(rlt to receive a siiglo iiieinber to, or exlcl one from,
any church; nor to dictate in the least degree in respect to
the doctrine, discipline, or fellowship of any church. It is an
era,. to sil)l)ose that curclles can increase and concentrate
tlheir power by union.  This error is the parent of high church
doctrines, of prelacy and popery, as well as of every other form
of ecclesiastical intolerance, wvith all their train of evils.
It should be remembered that the real bond of union in a
cliUr(lI is l,)ve..  It wt   love tlht fil.t drew thle members togetlher-it i.-, love that still holds tlhem  in union.  iThis is the
element ip which they should live and move, and have their
w;   1::;6p
85
.1 
otlhe's  sltiinss,  and nearc.ly  all the wisdom ot statinell,
legislators, g-)veriiors, jud,ges, and civil taibunals, is directed  to
thi.s eid.   Cliiielies are forme(l oil I)recisely the op-osite piincilll(.l-,:;t:)t  t ll fo,iitcitii.- l ais()cioig t e c,clh otlier, or
a(,rainist the rest of nankilnid, but because mutual love draws tlhe
1110n~)eqS. t,)getler, <and love to all m7en  constrains  tlhemn to
labor for tliir salvation iii ol)edience  to tlheir Lord's coiniand.
LeQt, tii,s,ri,~iili(le): ke)t in mind, and( it   vill be seeni tliat
d1i.ti,ct clhturhe.s~ hla;lve Iio).eisioi for cobinibiiiig tllheir  )ower.
Tlhere canl be To desire for it till they become  selfish  bodies,
,and when tlley do, the sooner they cease to be chlurcles, or  to
b)e ctalled suc, the better.  Tlihe church at Epllicus was tlhreat
ened by the Ic,rd Jesus with extinction, because it had left its
first loue —tn awftil threat,eningi which was long since executed.
"I will rciaoe thy c.andlestick out  of lis place, excep)t  thou
There  is,  therefore,  no  necessary  bonid  of iunion  between
clturchles 1uit fiatcrnal love.   Iii the exerceise of tliis girace it
wa\;s cnu;toiiriy for the primitive clhurl(les to assist cacli othler
l)y l)(.tli:try tid, ly firnislLiug c:ci octller wiith  ('allls, alnid
byv a1dvic  iii cases of ditlicuilty.   Tlie inoderni customn of bforiniiii
atssociattions of churches for the cultivation of acquaintance and.
is
Iu
I
i
I 
PRIMITIVE CHiURCH CONSTITUTION.
mutual love, and for more unity of effort in the cause of human
salvation, while the independence of each church is recognized,
is in perfect accordance with this principle, and is of obvious
utility. The only object for which one church should seek
any form of union with others is, that of doing them good, or
in connection with them, of doing good to the world.
The great principle which regulates the ralations and the
mutual duties of churches is this: In design, in spirit, in doctrine, in love, in their purposes and desires, they are all one
church; in visible organization, many.   Consequently, what
is injurious to one, is injurious to all; what is for the good of
one is for the good of all. Each is, or ought to be, a type of
the church above. They have no compulsory authority over
each other, but they are bound to seek each other's welfare by
every means in their power, and to pay respectful attention to
each other's opinions, wishes and doings. The acts of cooperation mentioned in the Scriptures are,
I. Sending spiritual teachers to each other's help. Such were
sent by the church in Jerusalem to the church in Antioch.
Acts 11: 22-27.  15: 22-27.  18; 27.  Eph. 6: 21.  1 Cor.
16: 15-18.
II. Administering to each other's temporal necessities. 1 Cor.
16: 1-3.  2 Cor. 8: 1-4, 13-24.   9: 1-15.   In Rom. 15
26, this pecuniary assistance is called a comrunion, though
translated contribution; and in the next verse the duty of
affording pecuniary aid is declared to be reciprocal with that
of furnishing spiritual teachers.
III. SeekingT and affording advice and assistance to each
other in cases of divisions and contentions by which the peace
of any church is disturbed and its prosperity endangered.  The
clearest case of this kind, in which the relations and the duties
of churches in matters of this nature are most fully brought to
view, is in Acts 15.  We are there told, 1. That "no small
dissension and disputation" had arisen in the church at Antioch
respecting a very important question of doctrine and discipline.
87 
CHURCH MEMBER'S MANUAL.
Verses 1, 2. 2. That the church sent ministers and brethren,
probably from both parties, to Jerusalem for advice and assistance. Verses 2, 3. 3. That these messengers" were received by
the church, and the Apostles, and elders" in Jerusalem. Verse
4. 4. That the question was publicly discussed by the Apostles
and others. Verses 5-11. 5. That opportunity was given to
the delegates from the church at Antioch to state the facts in
the case. Verse 12. 6. That the opinion given by the church
in Jerusalem was in the name of the "Apostles, elders, and
brethren;" which was transmitted to the church in Antioch in
-writing. Verses 23-29. 7. That "the Apostles and elders,
with the whole church," chose and sent men of their own
number to accompany the delegates from Antioch, "to tell
the same things by mouth." Verses 22, 27.
This example illustrates very fully the duty of seeking the
advice and aid of sister churches in cases of difficulty and division; the duty of rendering it promptly and affectionately when
desired; and the nature of it when given.  It was not dictation
which was sought, but instruction and advice, which were given
and made pleasing by kindness, and effective by moral influence.
And'it is worthy of special remark, as illustrative of true church
independence, that although the question was a far-reaching
and all-important one, and although inspired Apostles were present, yet they do not attempt to settle it by interposing their
official authority. They resort to a clear statement of facts,
and to argument founded upon them, to procure a decision of
the "whole church," so that the advice comes to the church at
Antioch in the name of the whole church at Jerusalem.
IV. It is plain that the principle of cooperation in the general spread of the Gospel and the gathering of new churches, was
recognized by the Apostles and the primitive churches. The
church in Antioch first engaged as a church in this work, Acts
13: 2, 3; but it is evident that Paul and Barnabas, and others,
received their support in part from other churches.  2 Cor. 11 I:
8.  12: 13, 18.  Phil. 6: 10-18.  Such were the pdverty
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PRIMITIVE CI-IURCII CONSTITUTIOII. 
aind( t lio  )rcc~i     whiich- pressed (Town tIho primitive cliurcl'ies
lttli(,N cf~l(,1 (lo lit~tlo eIse,h;I tli tii li  thl(, l)riiicil~lc, wliicli
it ~cloiigs tt) J1I    avr('ucl(sto carry out fully.
ift is vi ~  t  theref,,)rc, thlat cilurclies  sustain  to eaclh  otlier
iio.-t s,;rci-e  uiid eiilduriii,, rel,-,tion.,.  T1lieir separate inidelpend         is ii iL~'lf  )()  )tri-i-ej to. tlicircri- l  (xtensiv(~, ailld ulseful
Q,)1c1'~-iioi;.d ouught liev(,r to bGc so re,(,,arded. Ot the( eoii         tj~i'v{ i;~ ~triirar~~~Icntiii f"avor of sucli coi6lperationi; fo)r
11 sy0       v   are,5(  l~so1t  -or m-utua,lly  prolitabl(,,  as thoso
wh-ileh  z~tt' fr-e(cly f~xi.  Iikcl)eiideut coiinplet(,nens in visible or           ii iz~i~i~ ii ()i'I)1I~t  i -' i L id fuii(-Lioti~s-iiivolve., 10siio
'rLI I-,, I i il I)ui-p0os or  ini,l)iirit.   So  tliat, \vere teni thousand
c~~~~ ~olnI(.Is   oInd n  tlicse l)I-iniple~ls, to  -act coiisist("IItly  with
th'irei obnvious  kisg,they would, for -,II the  purposes of thecir
(cXlsteln(', he a  truLly ONE,Li ciIURCII — s they could p~ossibly be, if
c)I(1ltd iti'o oiie oI-(,.ttiize(I I~ody utlider the  oversighIt of a
benacl of prelates, or a pope.
CIIAPTi~lt 111.
OFNI ~i~   i  O1IGANIZAI'I0N.
cii uitc-i, thlerefore, illayi e,xizt, with full Ipowers,,witilout officalls; thlouigh,a Ser-il)tiilral organ,aiizatioili is niece.-ssariy to it.- pros,,)er011S existtenne an-d  usefulness.   Ofiicer~s, or mniniste~rs, are to a
,.Iiturclil NNvli,-t lit'iid 1(1s felt Ld  to.'L lI In. Tvcry  oieyiiiuist
tl,iNF(" its officers,  hoeduties are definied in its constitution an(I
Itus.    ivil,over]Tmen(,it  could  iiot  accompllishi its piirposes
wNithoutotlies  or p)ibIlie servants, apploinited  to the diseliar(,r
of slei~cdtis           eiilier  e-11u,I cliur-i, -Ithloll','  irs eOuil
TI~ opi~insof men, Tiowever-, diffe~r wvidely in regYard to the
pr1iiicil)lcs 011 Nvliicli  ei,-;!(ov'ei-iincnts, slhould  be  org,,tuizd,
WI~, ~
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CIIURCII MEMBER'S MANUAL.
and their officers be appoiinted.  Some advocate the "divine
rig,lt of     dis obedience to whlose  authority  is treason
against God.   This right to rule, jare divino, they mitintain,
e     x     i     s     t      ed previously to all civil                      cmpacts,t and  all  municipal l aw.
O thers beleieve that men are endowed with all the                 necessary ca 1:.il)ililties for self-govermiint, anId possess the iihercnt  right
to choose, or elect, their civil officers. In like manner some
mait in tlitt p     til               tha l'latic  iislo  tos so  r ule the
church, to ordain other clergy, and to transmit their power to
snceessm.si;" that to t]iene, all mei  slioull yiel(1 spiritual obcd(i once, the refusal of which is "m nost grievous sin."  No ordinances
can be  valid or beneficial, according to these views, without
thelCir sanction.
The main object of this chapter is to show in what light the
Sciilptnres p)1,tce this stl)ject.  Fo  -lttoi,gh  tlhey coit.-till nio
such specitic form of organizatioln for Christian churches as that
given to Moses in reference to tihe Jewish priesthood-for the
manner of the New Testament in reference to this and kindred
topics is entirely different fioom that of the Old-yet precepts
and1 Idrt,rced.clits may  be found wlicill indicate, with suffticient
clearness to the obedient spirit, the principles by which the
people of God should be guided in the organization of churches.
It is obvious that the principles of church organization must
be inii harmony with the nature and design of churches.   As
one design is to humble the pride of the human hart, to purge
out the love of power, of ralnk, and distinction, it is certain tlhat
no mode of organization  which  fosters these passions, is of
Divine origin.  The Saviour enjoined his disciples to call no
man on earth Master, or Father; because they have one Master, Chlist; ar-d one Fathelr, God,  lIe prohibited them from
seeking any prc/Smincnee over cachi other.  1"Whiasoover will ho
g'.'it:Ilnoulg you, shlill be your ministerr; and whosoever of you
will bc the chief, shlall be servant of all."  The offices in the
chiurch, therefore, are not titles of rank, and means of exaltation
but posts of service.
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~C(l[1 cCall   1(t IUllil  excel)t ll tll  cIse ot tlie ltIdhixst p)ricstllho,d  the suleccssioll of tlie grand Lain,tm, a few tyraniiiical civil
governiments, and thle Pa-pal and Episcopal hierarchies; or third,
l)y election of tlhe lnemnbes of tle body at l]arge.  For tlhe two
formner umethods, no precept nor precedent can be founid in the
New TestamLlent cortkily; tlhe Second, especially, is altogether
repurgnant to its spirit.
Trhe lirestnmiptive a.rgument on thllis point is plain, since no
reasoii cain bh giveii fron the nature of the cu, why  a chlurell
sIiould iiot cloose its own officers, lilke any other -sxsociated body.
ThereC is nothling inl the niature and obiects of a church which
solild1 deliNve it of its natural right,, and certainly notlhing in
the d, tractor of its memibers, vllwho are requiredl to be sliitally
enlligltcn(ed(; to be regenerated prsons, whio  act from p rincii)le and not foio  imp-ulse ald  )assion; who, if thleir plrofession
be true, governi themselves by the precepts of the Ioly Scriptures.  It is strang,e  logic to maintaiin that unregenerated mcen
are capable or governing  tliemselves by  choosing thieir civil
ollic'eis, an,d y-et tlhat Cliristians, sauctitied ii Christ Jesus, are
incapa.ble of exercising, this natural Iprero,gative!  But here, too,
we lhave )ositivc Scriptural )prcedclts, sufficiently cleai  to determinc this poiiit.
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tecouiit wc observe: 1.  that tlio election of Matthias was made
by the whole body of tho disciples.   2. That Potel', in leading
tlem to a chlioic, acted under Divine direction respecting  the
Iiiai ce'r of cicting it, the qultliicatols for, and- thse duties p3er taininlg, to, the oflice.  3. Tha,t the special object of tlhis ap))oint lmunit to t}e dulties "of tlli.i iiiJistry  and apl1Qostlesliip" w.s,
tlimt hlie might be a witness with the Apostles of Ohrist's resurrecti4ln.  41. Tlkm:t tlley next J)r(*(,(,dcd to elet twvo as ca-Sidatecs
.'Thlat they tlhen 1prayed to Christ to decide between them.
G. Thlit when thle case was decided by lot,* and Mattlias was
chose'l, ie wvas not called an Apostle, but "was numbered witht
tli eleven Apostltes." 
Now if thle iinspired writefr did not intend to be understood
thlit in ]z,ikiij,, this election, the wlole b)ody  wt/d, vwhy shoutld
le say, iiilciiediitely  ifter nmecitioiiiiig all the eleven Apostles
* e sIlm,l'iii inil ot1hers undlerstand the expression    xv X>,#pouva abrL,
to meaii, tltey cast their votes.  To express  the casting of lots the verb
/?t,xi& i.s used; Matt  27: 35, Mark 15: 24, Luke 23: 34, Johln 19: 24.
The word Xx)'ioC, lie maintains, is used in the sense of i))oo;, a sffrage,
ol' ballot, so that the mncaniig,,, accor(lin)g to th)is writer, is, " tlhey gave
their voYte., amiiI tlhe choice fell uponi Matthias,"&c.  But without insisting oi this interpretation, it is certain that the transaction was a subject of consultation and of action in the whole assembly of the disciples.
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P1tIMITIVE CHURCH CONSTITUTION3
by name, "in those days Peter stood up in  the midst of the
ditsc'2les (thle iiiiribcr L[nultitude] of tlhe nanies togethler were
about a hundred and twenty,") "4 and they [the whole comllpany
of disciples] a)ppointed," "and they prayed," "and they gave
forlthi the  lots?"  Ahlo did all this, but the one  hundred
.ti(  tI I'blty (ilSe:il1les, led to. CloicO by I'eLelr    If a lt
only acted, which part?  The conclusion firom this preccdent
iii Ii.'VO' Oof a'ii electionl by the whole body of disci)les, cailtiot be
evaded.
The next prYcedent is recorded in Acts 6: 1-6, and is the
imore- iii poilit -s the discil)Ies had now become a church.  Circumstances rendered a new office in the church necessary, and
as il the 1redig ease, in sired iiei " called        thle litiultitudo
of the disciples" togethler, and told them it was their duty and
Ii'vileg(f to elect sulit.ld   l>ersons to perforrm  its  ties.  They
did so, iand tlhe Aipostles gave the solemni  sanction of the iilposition of hands, accompaniied witlr prayer, to the choice.  These
exaim)ples ishow thle iiianner of elecitlg mciie to both tlohe )erinanecit offices in a lChristianl church.
WNe itied:lso, tlhat lpersonis eitni.stecd by tlie chutrches witI
any importaint servwice, not a part of the regular duties of either
of rtie p ermanent church oflices, were elected by  vote.  The
comnpanion of  )aul, who was associated with Titus in tikiti,
chaige of the benefietions of tie poor saints, 2 Cor. 8  19, was
CIIOSE,N by the churches to travel, &c.; and in vemsb 23, lie and
anothler, are called "the messetigers of thie chureches;" while
Titus is callcd the "partner and fellow-helper" of the Apostle.
These prcedents,* in the entire absence of any precept or pre
* The expresion in Acts 14: 23, has by one class of writers, been
appealedl to as provingr that elders were elected by vote of the church,
and the interpretation has been as strenuously opposed by others.
T'he word thiere trainslated ordaincd, from X        Ipro,   roperly signlifies,
botli accordling to its etymrology and its prevalent use in the classics,
to atretch forlt the ahdforthe purpose of votinty.  One of the ways in
wlhich the people of Athens voted, when convened in general assembly, 
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ClIUCI1ti  MLIMIJEI'b MAtNUAL.
cedcnt in opposition to tli(e obv7ious inference whiclh niust be
drawnv firom tlhem, are quite sufficient to place beyond  reasonab)l(e disp[utec:t pi)niciple whiic linature anud coriiimon   seilse so
(l('.lly tc's~ch, tlsl:t chur'lhes hlave the right to elect all p)Ie-ons
vwhlo  are to perfoim  any  permianent  or transient service for
tile,  o0  to bc pl,,ced in any ofliac of  trust  or respol.sibility in
their behlf
wal, }y  isi.ii,g th' ha;lld; atid tlIi.i i. thle l)oel)r word for dentotigil
that fim oif sufflra,ge.  Suidats, iii his Lexicon, illustrates this mode of
votiii,, as it was practisedl on certain jud(licial occasion.''lie hera.ld
said:  4liWoever tlsijiks that the accused is guilty, let him lift up his
hand."  Thlen those whllo thioughlt so stretched forth their hands.  Then
the lieral(Il said  tgain    Whoever thinks that the accused is not guilty,
jet hiin lift up his hand;" and those who were of this opinion stretched
for,' tlheir )hands.  The number of hands was counted each time by the
herald; anud the president, upon the hierall's report, declared on whlichl
si(le tlhe iuiajority voted.  1i'roin this sp-ecili~ meanine g it came to be employed to denote the result without reference to the mode, that is, to
eclect, choose, in general.  This word is uaed iii 2 Cor. 8: IJ, abovQ refcrred to, withl the undoubted meanit,g, to elect by general suffrage;
but as, in the p)assage under consideration, Paul and Barnabas are its
iomiiiiiative aJgents, the qluestioll atrises whetlher it can denote the
takiny of th, handI vote, as well as the action of toting  by stretching
forth the Aadad.  It can hardly be supposed that these two men would
have gone fiom clhurch to church electiny them elders by raising their
ow)t heaids, and if the writer had intended to intform us simply that they
appointed these officers without the suffrage of the chlrclhes, some
other word would have been used. The word is never used with the
signification to consecrate, sot apart, or ordain, by the laying on of
hands; so that the evidence, so fitr as it goes, is in favor of a general
suffrage by thle umembers of the churches.  It cannot be doubtedl that
the choice was made, as everytliing was done in the primitive churches,
by the united voice of the Apostles and bretlhren.
''lThe authlor would here acknowledge  Ihis obligations to the Rtev.
Professor llackett of Newton Tlsecological Ilistitution, for a vitluable
critid unote on this word, and refer the reader wio wishles to see tlhe
-whole subject treated more at larg,e, to Coleman's ".Apostolical and
Priiaitive Churcl," chap. 4; also to the work before mentioned by
lanccellor King, and to Neander's COhurch Jlistory.
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l'RIMIT'lIVE CIIURCIH CONSTITUTION.
From  tlcse  considerations  it is clear that  tlie power cf
clioosing' clihurch officers was left with the churches collectively.*
Az,l~)1:,4 tll the illtrtlLctiills, wNt',igii, mied rcbl)tkecs, adiiiinistcrcd
yv tthe  pl)ostles, sl)eaking in the name of Christ and i all their
Icts, not one can be found wliclt conflicts with the right of
every cltiurh to coose its own officers and teachers.   And this
)ceuiitLs 1;)r the fitct tllhtt 110 clSs of chlurch  olileers, ordinary
or extraordillary, wavs coinnmanded  to perpetuate their order or
tlcir otlice —   int wlliiclt call it   accouiited for ill no othler
way; for if they were not to be elected, how was the office or
,r,ler t, /,c l,trl,ctt:ttttctl.
Slt'r.'2.   ]t'cIjt(,     l'( l  Ofeiccrs in a  C(Iturcl.
The Scriptural officeirs in a church are bishops or pastors,
and deacoiis.f  DIuring tie Apostolic age there were others of
special or atiraculous app)oitmetint, but there is no proof that
they were designed to be permainent like these.'The cdlurch
* "The assembled people," says Moslieim, vol. i. p. 82, "elected
their owni rutlers nt tetcheI's, or by their authoritative consent roceived them when nominated to tlhem."
For severial centuries, at least, the pastors or bishops of the churches
were chosen by the sufriages of tlhe people, and ordained by the neighboring patstors plebi s~iffrayio ac cleri ordinato.  Thus Cornelius was
placed over the chlurchi in Rome, Iand Alexander over the church iu
Jerusalem.  Euseb. lib. 7, c. 11.  Cyprian speaks of his own election
4. the clharge of the churchl at Cartlage, as jitdicio D~i ct plebisfavore;
and again, Epist 55: 7, populi universi sufragio "by  vote of all the
it-eople."  Cletieit, of 1iotne, briigsi forwtrd tihe Aposttlic rule  for
appointe(stt to church oflices "with the consentt of the wlhole church."
f " In those primitive times," says Moslheim, voL i. p. 81, after laying
down the sound priiticiple that "that form  of the primitive churches,
.,whic  ws der;v.ed from the church of Jerusalem, erected and organized by the Apost'les themselves, must be accotunIted divint," lie adds,
"each Cliristi,tl chlurh was composed of the people, thepresiding o.cers,
and the assistants or deaoons. The hilghest authority was in thlepeople,
,or Ilie whlle hodly Qf. dhriians."
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chlurlch; ill re,ga,d to the doctrines an:d clhurchi order which lie
an( a1ll o1tllcrs s,Ilolll teacli ad observe.  1The icCessa~ry (qutliftications of clihurhe  officers ire described in 1 rTimn. 3.   They are
B3is-o)ps and  D)e aons oly.   It is evident that these epistles
vCere Ilot lw ritt'en  for Timnothy's p)rivate perusal  only, but to be
exlil)ited if oeatn,ioin re.-uired,:s ]is I )ivijne coinisl1sion, anr  to
.staldl,vlitts1i il t1l(j Insflir1e  Vlolulnc for the guidance of cllurcles
to thle end of tiine.t   Now  "  we cannot suppose that God
would give d(lirections resl)ecting tle qualifications of a part of the
officers in a clhurell only, or that an itspired man would foriget
or ilect  to recorde  t  teali, w hat thst conclude to1lt the rIoly
Spiirit intenided to te,ach us that these were the only permanent
* It would b)e well for those wlho contend tliat bishlops are prelates,
each lavigr the over,igllt of several " iti'erior clergy," witlh  tiheir congregatioius, to iliforlll uls how   any such  tlhe single city of Plilippi in
5[acedoiiia, prol)ably colntitiledl at this timie.
+( Cl-leitt, of I Itone, in his first e)istle to the Co'rit)tllians, salys   " InI
tlt, villages andI  cities where the AIpostls preaCi e(l, tiey or(lainell( the
first c,,)liv,rts to  )e  l)bil,l)S Iad  l:;ctl s."   Andt,  at,agai,  a tbw lt,,agafter: "'lit AI)postlets foreknev, tlhroughl  our  Lord Jesus Chlrist, that
contention would arise about the name of bishop, and, therefore, being
endued with perfect forelmowledge, appointed these offices."
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1IIMiTI\E (CIIUt,Cli CONSTIT'UTIO N..
lurcltih ofilcers.   So tl.t whatever offices existed during the
ti.: tillle,,of tle Al.istle-, oiii,aitillg in siiitual gifs whichl have
nliov ecas(ed, it is plliii timttt tltey  werte not intended to be pernnlllelnlt.
And, finally, tle two classes of duties aplpropriate to these
t\w,o o,lies   t lire  only onels refri:c   to iii the Scriptures, or
iieedftul to Ilie welfaire of churches.  Those of a p.stor or bislhop
a.r, to " tle hieedl to ll. tli flocIk," "to feed tle churech lof God,"
tad to " g,ive himself continually to prayer and to the ministry
of the Word."  For this rea'son "' a bishol)p must be apt to teach,"
"atl,l  )y soliudL. doctrine, 1)thl to exlort ad convince the gainsavyers."  Thel duties of this office are therefore tx) teach religion,
aud to look after the spiritual welfare of the chlurch.  The other
class of duties is of a temporal nature, requiring not aptness to
teach, ]but eminent  piety, honesty, sobriety, good  sense, and
b)usinessa lbits.  These are provided for ini the office of deacon,
whose duties may be inlferred froml the word diaconus; waiting
servant, from the circumstances in wliieh tihe office originated,
and from the requisite qualifications.   1 Tim. 3: 8-13.   The
wants of churches are all provided for in these two offices. They
: have no iiiore occasion for the services of prelates, or dioesan
bishops, to govern churches, ordain ministers, and administer
dliscipline, than a civil state has for those  of an autocrat, or a
SECT. 3.  AIll Pastor3 or Bishops equal in rank.
As cliiircles havc equal powers and rights, so tlieir pastors
are entirely equal in ministerial rank and power.  Trhis point,
however, is capablle of independent proof from Scaipture, and as
it is a disl,uted, tiough by no means a difficult one, the proof will
be briefly exhibited.
1. Apos!tles.  The choice of tlhe Twelve is  recorded in Matt.
10: 1-4, MNark 3: 13-19, Luke 6: 12-19; the occasion of
sending them forth, in Matt. 9: 3G-38; they are istrueted ald
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CHURCH MEMBER'S MANUAL.
sent fortlh, Matt. 10: 5-42, Mark  6: 7-11, Luke 9: 1-5.
They are endowed with miraculous power-are commanded to
go two and two, without puire and scril)-to preach the Gospel
-heal the sick, &c. with promises of Divine support.   It appealr then, 1. That the Apostles were chosen, instructed, commissioned, and sent forth, by our Lord personally, and on  is
sole authority.   2. They were endowed with  miraculous powers.  3. They were infallible in their teachings, at least after the
Day of Pentecost.   The reasons for their alppoiiitment,as far a
the Scriptures inform us, were, 1. To preach the Gospel before
churches could be raised up to designate them to tlhe work and
sustain them in it. 2. That they might be Nwitnesses of the life
and resurrection of Christ. 3. To provide infallible teachers of
r.;gion and accredited organs of the will of Christ after his ascension, till the Scriptural canon should be completed, and the
disciples organized(l into regular churches Ntli ap)propriate officers.  Ilence their Apostolic power in respect to churches, had
these two peculiarities: Trlat ea(, Apostle mig'lt exercise, as
occasion required, the ministerial finctions of all the officers in
a clhurclh, ordinary and extraeordinary.   In virtue of their Apos tolic office they were prophets; Acts 20: 25-29; 2 Thess. 2:
1-17, missionary evangelists; Matt. 28: 19; Acts 10: 19-48;
20: 1-38; Reom.  I: 14-15, teachers; 1 Tim.  2: 7, presby ters, or elders; 1 Pet 5: 1, they might preside and baptize
as pastors or bishops; Acts 1: 15; 6: 2; 1 Cor. I: 14-16,
receive and distribute the bounties of the church as deacons;
Acts 4: 35; 1 Cor. 8: 4-20, as well  as declare the will of the
Lord respecting particular questions in doctrine and discipline;
1 Cor. 2: 16   5: 3-7, and in the infliction of special judg ments; Acts 5: 1-11; 13: 11; 1  T'rim. I:20.  The other
peculiarity was, that this power extended to all churches alike.
They dislcharged these offices in particular churches as the mes sengerls of God to all Christians and to all churches.*
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* Or in the words of old John Cotton, in his " Power of the Keyes of
the Kingdom of Heaven,;' " This ApostoliUcall power, centring all curch
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No provision is made for the continuance of the Apostolic
oflice, nor is,tiy llint giveii tlm-t it was intended to be permanent.  Oii the contrary, Apostles are in 1 Cor. 12: 28, numbeired  iunong those extraordinary " slpiritual gifts" which we
know have passed away.  " liist, Apostles; secondarily, prophets; tliiIly, tealines; aftr tieat lltiral's,  tlleil it'fs of lhealing, helps, governments, diversities of tongues."  The word
.Apostl, igifi, si  mply, sent, andl is never a term expressive of
office, except when applied to the OltIGINAL'TWELVE, and to
PAUL, who  was also called and  sent by our Lord personally,
tltougli alfter his ascinsion.  This is evident from the iianner in
which the word is used in 2 Cor. 8: 23, "or our brethren be
inquiieed of, tll(y are the messecngers [a lostles] of the churches,
and the glory of Christ," and in Phil. 2  25, " Epaplroditus
my brother -and coml)anion  in labor, and fellow-soldier, but
your messenger Lapostle]." The Apostles, therefore, neither had,
nor could have, any successorsm in office, since each must be appointed by oiur Lord personally; tlheir Aprstlelhip ceaased with
their lives, and contained in it no warrant for appointing nor for
ordaiiiin,, siieccessors,* nor made aiiy provision for tra-iisinittinr or
p)erpetuating, the Apostolic office.  They were not officers in, or
power inito one iman,,and extending itself forth to the circumference of
all churches, as the Alostles were the first subject of it, so they were
also the laIst; ievertlelcsse that amijl)e -and univertsall latitude of power,
which was conjoyned in them, is now divided even by themselves amrnongst
-11 the chlurches, a,nd all the officers of the churhes respectively, the
officers of each church attending the charge of the particular church
conmmitted to them, by vertue of their office, and yet none of them  n(glecting the good of other churches, so fr as they nay be mutually
lielpfti to one another in the Lord."
* Successors in the Apostolic office, the A postles have none. As wit-nesses of tlIe resurrection,-as dispensers of miraculous gifts,-as inapired
oracles of Divine revelation,-thliey hlave no successors. But a mncnbers, —
as iiiiuistcrs,-as gover'iors,-of Christian coriimmutities, their successors
are the reg,ularly admitted members,-the lawfully ordained ministers,the regtlar and recognized governors of a reguLrly subsisting Christian
church.- tVh7ateljy.
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of, any church; they do not in their official epistles style themselves the Apostles or bishops of any church, or churches, or diocese, inor "igl  t 1] vrcvenr d Father iin God," but siml)ly " Apostle of Jesus Clhrist," and "servanut of Jesus Christ."   They never
app1)oijlt  nyr olie to office, nor interfere witli tlhe internial afiairs
of any churcl, but simiply assert their right to declare the inf1llibllc will of Clhrist, s lhis inspired messengers, requiringtr obedience of faith from  all in every age, whether bishops, deacons,
or liv.lt Clri.stitls.
2. T/le  Seventty Discijles.  In Luke  10: 1-16, is the account of tlie s(ndil(g, out of sevecity disciples on a silnilar mission.  The occasion of their mission was the samne, verse 2, and
they recived similar instructions.   Their mission was solely to
tlle Jewisli iation.  Thley likewise sooii after returned and made
a similatr  report of their doin,gs and their success.  When they
had flilllt d tlheir c:)iyiii.isioli, tlleir office, like that of the Apostles, cceal.';:
3. PropIets.   This term is especially alpplied to those who
foretold filture eventis.  Ti'lit suchl an order of men existed in
the first churches is admitted by all.  See Acts 13: 1.  15: 32.
11: 27.  21: 10.   1 (',or. 12: 28.  14i: 32.  El,lph. 4: ],, &c.
This order of men has also ceased, as all admit.
4. Teacclers.  This term  is ofteni  aplplied to  our Saviour,
*The apl)pointmenit by the Lord Jesus of the particular numbers,
twlche, to be Apostles, and sevetty to go on a special mission to the Jews,
has been thought to be significant.  From his own words, Matt. 19
28; Luke 22:'0, it appears that tlhe number of Apostles had some
reference to the nuiinler of thle tribes of Israel.  Its adoption might have
been intended to indicate to them tliit 1-ie was their Lord and Saviour.
An eartlily sovereign would appoint a ruler or judge to each tribe; as
thleir spiritual kin, lie sent the same numnber of messengers to them.
The Smhnedrim, or grand council of the nation, was compolsed of seventy.
A t eI)(l-al riy mission of sevenlty (liscil1des was well adapted to indicate
tlbe: pl roacint cend of their religious authority, and that Jesus was
kinlg in Zion See MIosheim, EL'c  Hist, vol iL p. 51. Also Ripley's
Notes on Matt. 19: 28.
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,where it is usually translated Afaster, and it often occurs in the
)ool; of Acts, aid in tle Elsistles.  It is not used to designate
1y pu'tlticLul;r otlice it a clhuiltcl. lut silnl)ly to denote thlat the
p)rcsoni to wllom  it is appllied is cengaged in teaching religious
truthl.  The oflice is in its nature perpl,tual, although that spe(cial ord(e  of teachers raised ii)p )y slpiritual gifts to nmeet the
lCl'ergellci's of the times, whlile churches were i the proca of
form:ttio,i, has ceased.
5. Jlders.   The Greek word, translated elder, is Presbyter.
Its primilnry meaning may be seen in the phrases, "now his elder
s(ii waN,,s ii1 tl,t liheld," or, " likewise, ye( youttiger sulnbmit youIelves
to the el(der," &c.  The term, and the customs to w-vich it allLdls, are of He,brew oriTi.  The first cluelics were compos(ed
of Jews, among whom  the term elder was already in common
ite, denoting age and wisdom.
Altliotl,:h so mnuclh hLs beeii writtei on tlheo office of presbyters, yet as far as the Scriptures are concerned, it is plain that
thlis is a term, iiot of any particular office, but of age, standing,
and influence, or of office generally. If the use of the term
l)provesc  anything respectilng ministerial office in the Apostoli
churches, it proves that tlhe elders in the church at Lllhesus
were bishops, and that the Apostles, Peter and Joli, were also
elders, or presbyters.   1 Pet. 5: 1.  2John 1.  3 John 1.  It
is undoubtedly often applied to church officers, both pastors and
deacons,.Ls well.s to Apostles and others, wholheld no office
whatever in the churches.  Any aged, exemplaiy, and judicious
brother in the church may with propriety be called an elder,
and is entitled to all the deference and authority which was accorded to presbyters in the Apostolic churches.
6. Afi;?ister.  This word is in the original servant, and is of
course, a general term, not appropriated to any particular office.
It i. napplied indiscriminately to deacons, bishopls, evangelists, and
Apostles, and eveni to Clhrist himiself.  This application of the
term  doubtless originated in Ils instructions and example:
"Whosocever of you will be chief, shall be servant of all. FIor
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CIILi'Cit   M1EM/BI,1t S  MA_N'UAL.
even the Son of Man  came not to be mninistered unto but to
mtiiister."  Every clurch officer is a servant of the church, and
inI that senseC L ninlister.
7. JJ:(aJ[/elist.'lhis  word sig.lifios literally a lcsselcngoer of
good tidings, or a prealcher of the Gospel.   Philip, "one of the
seven," is mentioned, Acts 21  8,:  an evangelist, and so is
Timiothy. 2 Tim. 4: 5.  They are menitioned also, Elph. 4: 11,
as among the gifts of Christ to his leople.   An  evangelist was
iiot, tid of courise, coulld iot be, a chlurcll oflicer: hIis woik was
thalt of a missioinary to the destitute.
8.  Ii.'hot).     Ti,;s wvord i.s a t1 ofsl;Lti4,1 Of tim (''3 A'i.copOs.* In Acts 20: 28, it is translated literally, overseer. It
is;aso found iii thlece otlher p)ssages referriig to ien., Ilandl once,
1:et. 2: 25, referring to  Christ.  It was  not  a favorite term
with the Apostles, who never once assume it, or demand its prerogattives, like those who claim to be their successors;  though
they oftein cal themselves servants.   It is now universally adinitted that the term, bishop, is never applied in the Scriptures
to a plel.late, nor is thee tic lcst proof that any church officer
existed in cle Apostolic chlirchlies superior in rank or authority
to ta p)ast.)r or bisliopl of a sin,gle clurcli.t
* ThIis word from r.-o,  to izspect, to oversee, was employed  by
the Athenians according to Suidas, to designate an officer whose duty
it wvas to preserve order in the city, and was used interchangeably with
,,;ya-o, a keeper.  The Lacedenionians called this oflicer apeoarpi5, one
who lad charge of the public morals.  According to Dionysius lalicarnagsus it was applied to a sentinel or city watch.
Mloslheim says, vol. i. p. 85 —" Wlhoever supposes that the bishops
of the first and golden age of tlhe dlurch, corresponded with the bishops
of the followiing centuries, must blend and confound chlaracters that are
very different   For in this century and the next, a bishop had charge
of a siikqlc churchl, which mnig,ht ordinarily be contained in a private
house; nor was lie its lordl, but was in reality its minister or servai't;
lie iisitrutcte(1 thle people, cetlductfd all p.trts of lpublic worship, and attenided on tlhe sick and the necessitous iln person; and what lie wa
utinable thus to perform, he committed to thie care of thie presbyters (elders); but without the power to ordain or determine anything, except
it
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9. Pastor.   This word, signifying shIeperd, occurs in Eph.
4'  11, and ill 1 Pet.': 1-4, where  the original word  is used
a syInonyi ous wit   elwlcer, tId is tr.inslate(1 sheplerd.   Our
Slvioutr often called himiself a sliehllcrd, or pastor; and the as     sociationis which it recalls are pleasant, John 10: 1-18.  He is
called "the chief shepherd" iii 1 Pet. 5: 4.
10. 1 l0. cl.  Thiis tcr   is apid i n ilRev. 2: 3, to tlhe pastors
or bishops of the seven churches in Asia.   Why  this term was
chosen we* dol not know, tliougli it cotInports well with tlhe sym     bolic langage cmpl)loycd ini that book.   That the p)astors, or
those lwho had the charge of giviing religious instruction and the
genelra~l ovcrsisl-t )f tlhe cl(,,vlics ar(' i,tcdcd, is evident.
All the terms applropriated in the New  Testament to reli     gi,)Us rte'l.ors, or Ci1!t('li (,fil(eors, }i,av(e nlw be(1i cxa'niiiied; anId
we finld two olyl, those of P,,stor aid lislhop, which in a literal
sense,re apl)plied to the first otmeers in a churchl.   Pastors or
Bishops are all spoken of as of equal rank, and autlhority.*
The office of bishop is, therefore, identical with that of pas    tor. Either title mnay with propriety be applied to him who is
chosen to minister to any churchl as its spiritual teacher and
guide, or overseer.   A  pastor or bishop mnay also properly  be
called an elder, vlio is also a bishlop or pastor, whenever he is
chosen to be the spiritual overseer in any church.
SECT. 4.  The Autthority of Pastorsa
Office necessarily implies authority. The pastor, though the
servant of Christ, and in another sense, of the church, is yet an
officer, and must possess some authority. He speaks in the
with the concurrence  of the presbyters and the brotherhood."  Lord
Kinrg fully sustains these views of the office and work of a bishop during
the first three centuries.
* Gieseler iiforms us, vol. i. p. (5, how  this order  was gradually
broken u) by the encro-aclhients of prelacy, and( papacy: "After  the
death of -lie ApIostles, to whom the general direction of the c-urches
had always been conceded, some one among the presbyters of each
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CtI-uRCII MIEMBER'S MANUAL.
name of God, and is to the church the appointed explounder
of the Siioutr's will.  " Obevy tlhein that have the rule over you,
and submit yotielves: foIbr tliey watch for your souls,,is they
thlat iiliust,ive. accotiit; that tlli(y inty do it with joy, and not
witli grief: for that is uiproiitbhle for you."  lIere is the pre cet)t " obey." and " submit," with the grounds of it tie account ability of pastors.
This I-lssagc c('rtailly forbid-s -ll dictatorial, lpeevering op position to the pastor's measures.  Ihis brethren may advise and
reomolstr.rta- wvith lh]im  rl's'('ltfiily, ibut tlicy li,tv( 1),, ]iglht to sct
themselves in obstinate, persevering opposition to him.   If his
Ime asures are oppressive aud p'ilp.lly )unrersolaleI, it Jnl.y be
tlheir duty to seek a speedy and peaceable termination of his
pastorship, in a regular and quiet way.   And it inculeates on
private menibers tlhe duty of treating with deferential mnodesty
and submission, what oug,hit to be the better judg,ment of the
pastor.   lie is accountble in a sense, and  to an extent, wliclh
I1  privite leiiibr cali b)e, atiid has better Incatis of l'rifingll
correct opinions.  les)ccting the nlature of this obediencew, land
tle spilrit ill wlli it should      reIItudered, these instructions are
given.   "We beseech you, brethren, to i:owV them wilicli
lblor.lllonrg',",t,  tul]l are on,er you in tlhei Lord, alid ialdolisl
you: and to esteem  them very highly in love, for the workhs'
sake."   "To know," is to recognize their just authority.  It is
obedience, growing out of esteem and love, which is enjoined.
It is evident, therefore, that when a church elect a manl to be
their pastor, they oulght to attend diligently to his instruction.s,
that they have no right to put another in his place, as a public
teacher, contrary to h,is wishes, while he remains in office, that
all the members should faithfully cooperate wifi, him  in the
cause of religion; that they be scrupulously careful of his repu
church was suff(red gradually to take the lead in its affairs.  In the sanme
irregulir way tlhe title of episcopos (bisiop) was aplpropriated to  tliia
first presbyter.  lience the different accounts of the order of the first
bishops in the church at Rome."
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ta.llon anli his influence: that they hlonor him as tlhe aimbassador
of God, and submit to his Scriptural authority, as a sacred duty.
Thie l)astor lhas no mysteriois or superstitious power.   He
Cat1  iot no teml)or.:d ilor si,ii'itUl chastisemnents, nor can he,
by thec exercise of his prerogative, displace any member of the
'llJtr(. ", )~,,, inl t  l,~:[s;t (d8r.'eo;Ll)ri(lg  the rig'to   or Iprivileges
of any mc,nl)cr.  1lis authority extends only tv the duties of
Ilie LuLtliority atid the ioiirr belong to the ollice, iiot l lCerely to thie ml;ll \wlho lills it.  It is the autihority of Chlrist a.s reprcsite d is;   tim ple, jrl otf hi ol' il,liilst(sor   As tlie clurchl is
the organ or miedium through which tl-he will of Christ wvas expressed(l to iinvest the lIastor witI liis offie  and  authority, so
when  he abuses, or becomes unw orthy  of it, by the same
medium  it should be withldrawn.   but while it continues, it
C,tiiiot he aUridge d nor initruded  Il)pon withiout guIilt ald evil
consequences.
SL,Cr. 5.  Orditationl.
As it ll.S )cenI slown tl:i.t every clurIcli h,s the right to
elect its officers, the only remaining question respecting the
foundation of their office anid the validity of their acts is, Wha
constitutes ordination, or consecration to the office and work of
the Chli.sti- iisii try, wvith  ftill powci'  to preaclh  the word
preside in the clhutrch, and administer the two,ordinances o
sacraments  of the  Lord's house,  Baptism  and  the Lord'
Supper?  What power, gift, or influence, is conferred in ordi
nation, vlwho can conifer it, and in what  manner should it b
conferred?
The  word ordain, from the Latin word oralino, occurs  in
various forms twenty-one times in the LEnglish New Testament
as a translation of thirteen different Greek words; but in only
thiree or four of these pssages does it refer to the placing of a
individual in the Christian ministry, nor even in these to any
thing done, or conveyed to, the candidate by other mimst
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nor to any ilfluence, gift, or authority, imparted by, or tlirouig
them, to him.  The same words which  are translated ordain,
are utsed iii othler 1,:vssagcs vithl tlleuanilg, to set, or place,
to enact, to coimmand, to be, to mark out, to judge, to arrange,
to record, to choose  b1y hand vote, &c.  There  are other )as sa,,es in wlih   the layitng on of hands- is mentioned as a toke'
of thle setting apart and consecrating of candidates to the Clhris ti;-tii iniiiistry, or to soneit  special service cmiie'cte(d  witli tlmt
t,licc, but tihe laiying on of hlintds is not the ordination, nor is
it declared to be essential to tlhe va'lidlity of ordination, nor is it
ciijoiiicd, like bal)tisim  and the Loi-d's 5u1 )per, for 1)Cel)ertual
observance.
'T, oi'd:iii, is siimply to ])luce ib order.  WliVen.at jIersoit is
regularly put into the ministiy, be is ordained;  whether the
act proceed from  the people, or the ministems, or fi'om  the concurrent voice of both.   iin so far as miniisters do anythlig, to introduce a man to the minilistry, they ordain him; in so far as the
peopl-( dc) it, tlhey ordain biun.  So fr as the proper iuse of the
word is coiieeri)cnd, it may be applied with equal correctness to
the ic.Le  of tie peoljle, or of the ministry, or of both united.
'The l)irls)-e to 1be accoml)plslised in ordination is, to al)poilit
to the ministry tlhose whom  God has inwardly clled  by His
Spirit-to  set apart, before  the world, those wliloi 1ITc has
already set al)art by Ilis grace.   This is not the place to inquire
what coInstitutes an inward call to the ministry, it' is sufficient
to premise here, that no one has a right to enter it unless he
solemnily believes that hlie is called to do so by the Sl)irit of
(God, nor ulil(ess his character and( life are consistent with  suchl
belief.   Atiioiing such men  only, has a church  the right of
election, in which they are bound to:rct simply as the org,ar.,
or medium  of e(xressing the Lord's will, wlios3e gift pmtors
and tecli(.rs     d: ere d(ecl.tred to bx.  Epli. 4: 11.  It is for them
to iliiuilr, fby fe;rvet Iprayer in the vig(ilant exercise of their
rationdl, diseeritingi, faculties, lwhom tle ha  chosen and qualified
to be their pastor or missionary.
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T'lie e>elco of ordiinatioii, ias a public act, is, t1t hearty con aent a    jd al)proval of the C'hristian people, and the Christian
mliistiy, to inv-est wilth its sacred fau-ctions oiw wlwon  they belici,e God has called to that mniniistry.
Ordilinl, t hen, cosists li  twvo things: Firsit, the election
bv the church of onle to be their 1)astor, or to perforim  some
lil1i.'tcriiil service  ill tlir b(1.i'l( Il eit1ier to tliei, or.as ai
,vangeist, to the destitute.  Scond, his solemn  induction, or
Ininaug'gration, in whicl the milnistry publicly recognize him as
oneIIC of thleir inumiber, wnelcoiiie hias to their brotherhood, and,
by the counsent, (and Icting in behalf of, their respective churchr,
pI)ledgeo to hlini  tile f(!lowshli), confide1lce, and aflfetionl of the
milnistry and chres.   The first is the essential act, without
v.icli no oe10  c)uld properly be invested with the office aid
functions of n Ch isfilll minilster.
The question whether a church, after it has elected a man to
be its l).ptor and teacher, is copipetent, in and of itself, without
the aid or intervention of other churches, or their ministers, to
ordiiii or (coi.;ecrate limi flilly to the ofice, hm  been much debated.   It is evidelt that the right to consecrate, is involved in
the right to elect; and this ri,ght, as we have seen, the Lord
Jesus Chrlist has vested in each church.   All questions, therefore, respecting the validity of any ordination, must be settled
Lb reference to this cardinal principle: the choice or election of
a  nmant to the miziistr!, is a greater act than that of cbnsecration
or induction into of.ice; consequently  thel church  which  is
coimpetent to do tie greater, i1tist possess in itself all inhereuL
power essential to the valid performance of the less. The church,
-not the ministers,-is the body of Christ, the organ of his
wvill on the earth.
It is manifest, however, that the righlt of each church to ordaim  its own miniisters, is an ultiniate, aud not an ordinary rirght
Though inherent in every church, and essential to its completness as thle representative body of Christ, yet the oasion  and
mode of exercising this prerogative are modified and restricted
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by  its relations to otler chlurches,  and  to tlieir mniiisteis.
iFromi these muost endearing  and sacred  relations, important
duties arise-duties    not involvilg, subordination, nior any  restrictiols on the just exercise of ministerial rigrhts, or of church
indcpcndclYlc$.  iA  manll livii,ng  lolle on atn uninhliabited island
possesses ultinmate or extrenie rig,lts which  cease  when  the
isl'LIufl 1becomes(\ idll:'tldite{A.  \\Were:t cliircl  so situatcedl tlt it
sustained no intilUate, fraternal relations to other churches, or
to their ministeis, being consequently under nio obligation to
respect tlh feelinis nor to seek tihe fiaterial couinsel, sympathy,
and cooperation of any otlier church, it properly m-iighlt, and
nieeessiaily must, Iperforim   a,ll ecclesiastictl acts by,  and from
itself alone.*   Or, if all surrounding clhurches should become
heretical, or corrupt, a churchl milit lI)roperly proceed to consect'ate its ministry, relying on the direct a.uthlority and guidance
of Christ alone; but should they do so under the influence of
priejudice a.nd passion, they Imnist cxlpect Iis b2ligiting  displeasure.
It is evident, moreover, that a miinister, chosen and set apait
lby once Clire'(oh a loie, would1 ]I.-vc- n0 Irlilt o-r cliiln to be re ceived as a minister in any other church.  The just exercise of
his office would be limited to the church which had invested
him with the office.  While the Scriptures give no support to
the popishl doctrine that the power to ordain churchl officers is
vested entirely in the ministers, independently of the churches,
-a doctrine subversive of all proper church authority and in dependence, as well as of  mninisterial liberty, and so manifestly
invented to serve the desigts of an amnbitious prelacy,-tliey do
place the churches under sacred moral obligations, growing out
of their rel.itiois to each other, to treat each other with high
* " If any piousi laynien were ba,l.iicsd to a desert, and having no
regularly coiisecratedl lIriest aliolgig tlhem, were to agree to clhoose or
that ofice one of their number, this mana would be as truly a priest a
if hlie had been ccnsecrated by all the bishops in the world. Augustine
Amnbrose, and Cyprian, were chosen in this manner' —Luth1er, as quotcd
by D'Auigine.
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deference and respect. The instructions to churches in these
matters, are like those to individual members: " Brethren, we
have been called unto liberty; only use not liberty as an occasion to the flesh, but by love serve one another." No church
liveth to itself alone.
The reason why a presbytery, as a representative council of
the ministry and churches, should be called for the purpose of
completing the ordination of a minister already chosen by a
church is, that he ought to be recognized as a minister of
Christ by all other churches and their ministers. For this purpose he must give them satisfactory proof that he is worthy of
such a public pledge of confidence and fellowship, by submitting himself to their examination in respect to the evidences of
his spiritual hope, of his internal call to the ministry, and his
views of Christian doctrine and of ministerial duty. While it
is plain, therefore, that ordination services are no more essential
to the validity of the minister's office than inauguration services
are to that of President of the United States, yet it is appropriate
and desirable as a public acknowledgment and testimonial that
he is worthy of that office, and a solemn benediction on his induction into it.
The laying on of hands is a very ancient custom, and was
practised with various significations. Jacob laid his hands on
his grandsons, the sons of Joseph, when he gavE them his last
blessing. The Israelites when they presented their sin-offerings
at the tabernacle, laid their hands on them while they confessed
their sins, and the High Priest laid his hands on the head of
the Scape Goat when he confessed the sins of the people, to
signify that the sins of the people were thus transferred to the
goat, to be borne off into the wilderness. Our Saviour laid his
hands on children when he blessed them, Matt. 19: 15; on
the sick when he healed them, Mark 6: 5; Luke 4: 40; 13:
13; and the Holy Ghost was given to those who were baptized,
in the laying on of the hands of the Apostles, Acts 8: 17; 19 9
6; though a different action was employed by the Saviour to
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CHURCIH MEMBER'S MANUAL.
signify the same thing, John 20: 22.  Like baptism, it is a
symbolic action, often signifying the setting apart from a com mon to a sacred use, as in the case of a victim for sacrifice.
Lev. 1: 4. The Levites were set apart and consecrated to the
service of God by the laying on of the hands'of the children of
Israel at large, in presence of the whole assembly. Num. 8:
10. It was also practised at the consecration of Christian
ministers, Acts 6: 6; 13: 3; 1 Tim. 4: 14; 5: 22; 2 Tim.
1: 6, as a symbolic act, like baptism, or the breaking of bread,
to signify that they are separated and set apart from the ordinary lawful pursuits and business of this life, to the work of
God in the ministry of the Gospel.
The laying on of hands, therefore, is a circumstance connected with ordination by Apostolic example, and should be perpetuated; not as essential to its validity, nor as conveying any
grace, virtue, or influence, but for the same reason for which the
Apostles practised it-because the teaching of nature, and the
example of good men in all ages concur with the Divine sanction
of this act under the Mosaic dispensation, as an act appropriate
to so solemn an occasion. The legitimate use of the practice is
its public moral influence.   It is fit and proper, that the ministers present, acting in behalf of all the ministry and of the
churches, should, by some significant, outward Act, as well as
by words, express their hearty approval and consent to the induction of one to this sacred office; and this is done in the
solemn act of laying on of hands.
This investigation of the subject brings us to the following
conclusions.
1. That no mysterious or peculiar gift, or influence, is conferred in ordination. No Apostolic virtue, no sacred clerical
fluid, is transferred from one person to another. A minister
is the same physically, intellectually, and spiritually, after ordination, as before. His relations and obligations, only, are
changed. All that is conferred in any part of ordination may,
firom its nature, come from private Christians as well as from
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PRIMITIVE CHURCHI CONSTITUTION.
ministers, for no minister can impart his own ordination, or the
essence of it, in any sense, to another minister. The notion
that the presence or agencyof an ordained minister is necessary
to impart sanctity or validity to the ordination of another, by
virtue of his own ordination, is unsupported by Scripture, and
is absurd.  Ordination can no more propagate or perpetuate
ordination, than conversion can propagate conversion; or than
one man chosen to be President, can impart his office, or the
virtue of it, to another.
2. That the ministry proceeds  fiom  the church, not the
church from thle ministry; that the ministry is for the church,
and not the church for the ministry; that the ministry of each
church holds authority in the church, and not that the whole
ministry, as a body, is to rule over all the churches.
3. That thle benefits or the validity of preaching, or of the
ordinances, baptism and the Lord's Supper, are in no sense dependent  on the validity, or even on the regularity of the
administrator's ordination.  Neither Scripture nor reason teaches
that there is any such connection between these institutions, as
that any irregularity in one, destroys the validity, or prevents
the benefits of the others. If a man has been irregularly introduced into the ministry, the blame rests with him, or with the
church, or the ministers concerned in the act, ox on them all,
and they must meet the consequences; and not the innocent
and unsuspecting disciples to whomi he may have preached, or
administered the sacraments of the Gospel.*
* The lengths to which prelatical pride and ecclesiastical fanaticism
have gone in desperate attempts to convince the world that "there can 
be no church without a bishop," nor valid or beneficial ordinances except those administered by prelates, or clergymen ordained by prelates,
will scarcely be credited.  All, except those who have received the
sacraments at the hands of Episcopally ordained ministers, are declared
by the High Church writers to be "unbaptized," and "out of the pale
of the church."  "They and their children," says Palmer, "are as the,
heathen."  "Neither the preaching nor the ordinances administered by
men not Episcopally ordained," they assert, "can be of the least spirit
ill 
CHURCH MEMBER'S MANUAL.
4. That the vows assumed, and the pledges given, in ordination, by the candidate, the church, and the presbytery, are of
the most solemn character, requiring the utmost caution, prayerfulness, and sincerity, on the part Of all concerned. No minister is obliged to consent to the ordination of a person whom he
deems unworthy, nor to take part in the public services after a
council has voted it; and it is an act of presumptuous wickedness to assist in vesting with the sacred functions of the ministry
one of whose worthiness he is not fully convinced. 1 Tim.
5: 22.
5. That the dogma of the necessity of a historical succession
of ministers from the Apostles downward in order to give validity to ordination, is without foundation either in reason or
Scripture.
All questions relative to the validity or sufficiency of ordination performed by other religious bodies, must be settled by
reference to the principles above established: viz., whether the
individual has received the call or election of a properly constituted church and the public recognition of the ministry and
presbytery of such churches; and whether he has assumed
ordination vows to practise and promote the form of church
order, doctrine, ordinances, worship, and government, which the
ual benefit." And all these consequences, they pretend, follow because
the ministers have not been ordained by  a prelate in "Apostolic
succession." Yet the principle above stated, is held to be sound in civil
law. A marriage contract, the most solemn and sacred of all, is not
vitiated by any official defect on the part of the officiating functionary.
" No marriage, solemnized before any person professing to be a justice of the peace, or minister of the gospel, shall be deemed or adjudged to be void, nor shall the validity thereof be in any way affected on account of any want of jurisdiction or authority in such supposed
justice or minister, or on account of any omission or informality in the
manner of entering the intention of marriage, or in the publication of
the bans; provided that the marriage be in other respects lawful, and
be consummated with a full belief, on the part of the persons so married!.
or of either of them, that they have been lawfully joined in marriage."
-Revised Statutes of Mass., Part II. Tit. 7, Chap. 75, Sect. 24.
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PRIMITIVE CHURCH CONSTITUTION.
churches to whom he proposes to minister have received as of
Divine appointment. If he has received the election of such a
church, and the sanction of such a ministry, to preach the doetrines, perform the ordinances, and sustain the church order
maintained by such churches and ministry, he ought to be received as a regularly ordained minister of the Gospel; otherwise
he has no claim to be so received, and should be ordained to
the ministry as though no such service had taken place. This
conclusion, it will be seen, is arrived at irrespective of any questions whether the churches or the ministers of the religious body
to which the candidate previously belonged are true churches,
or a true ministry; since it is manifest that a man is not ordained to do that which he did not agree to do when the alleged
ordination was performed. If his views of church polity, ordinances, and government, are changed, so that he desires to sustain those which he before opposed, he should give a public
pledge and receive public testimonials accordingly.
SECT. 6.   Summary of Principles.
The reader who has thus far patiently and attentively followed this investigation of the fundamental principles onil which
churches are constituted, according to the Scriptures, will now
be gratified to see the results arrived at, in a condensed form;
for convenient reference.  Those principles of polity, which are
essential to the existence, the functions, and the lawful organization of a true and Scriptural church of our Lord Jesus Christ
may be thus briefly summed up.
The Holy Scriptures, being a revelation of the will of God,
of supreme authority in doctrine, morals, church order, discipline, and ordinances, are addressed to the reason and consciences
of men, who consequently have the right to take them for their
guide, and in obedience to their instr'uctions, any competent
number of believers may form themselves into a distinct church;.
to profess and promulgate what they unitedly believe to be
8
113 
CHURCH MEMBER'S MANUAL.
the teachings of the Scriptures, and to maintain Christian
worship.
It is the duty of every person to repent, believe the Gospel, be
baptized, seek religious instruction and Christian fellowship, con nect himselfwith a gospel church, and partake ofthe Lord's Supper.
Persons who profess to believe in and obey the Lord Jesus
Christ, and whose lives conform to that profession, should  be
admitted as church-members; and no others.
The holy catholic church, more properly called "the kingdom
of Christ," is composed of all the truly regenerated on earth;
who being known to Him only who searcheth the heart, it cannot be a visibly organized body.
A church is a company of baptized believers, voluntarily associated in a sacred covenant to obey and execute the commands
of Chrit.*'
The formative union, or incorporation of believers into a church,
is made by a voluntary covenant, or agreement, expressed or
implied.
It is the right and duty of every church to declare what it
considers the will of Christ to be, in respect to ordinances, moral
and Christian duties, the terms of communion, and church order
and to govern all its members accordingly.
Every church derives its ecclesiastical power immediately
from the Lord Jesus Christ, comes into possessibn of it by con
* Since this work was written, the author has met with the following definition, by that profound scholar and thinker, as well as unrivalled
poet, John Milton; in his "Treatise on Christian Doctrine, compiled
from the Holy Scriptures alone."
"The visible church is either universal or particular.
"The universal visible church is the whole multitude of those who are
called, in every part of the world, and who openly worship God the
Father through Christ, in any place whatever, either individually or in
conjunction with others.
"A  particular church is a society of persons professing the faith,
united by a special bond of brotherhood, and so ordered as may best promote the ends of edification, and mutual communion of the saints."
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PRIMITIVE CHURCH CONSTITUTION.
forming to his will, and is accountable directly to him for its
rightful exercise.
Church power cannot be delegated, nor can it be increased by
an aggregation of churches, or a denominational league, since
each church is complete for all the purposes of its formation,
and may perform the highest acts of judicial power.
A church properly consists of no more members, including all
who usually assemble with them, than may conveniently meet
in one place for worship.
Churches are independent of each other, and of all others, so
far as authoritative interference or control is concerned; yet they
sustain an intimate relationship, and are bound to watch over
each other in love.
The power to receive persons to the fellowship and privileges
of the church, and to censure or expel offenders, in accordance
with the laws of Christ, is vested in the whole body.
The members of a church have the right to choose their own
officers, and this election is the essential part of ordination;
though the relations of churches and ministers, as well as Apostolic example, render a public recognition or ordination under
the hands of the presbytery, highly proper, and in ordinary cases
a duty.
The permanent Scriptural officers in a church are bishops, or
pastors, and deacons.
The members of a church, acting as such, in an assembled
capacity, and not the officers, have the power to receive others
to their fellowship, by judging of their spiritual state according
to the Word of God, and to expel offenders.
The disciplinary power of a church, which extends to its own
members only, is wholly spiritual; having exclusive reference
to the religious character and relations of the subjects of it, and
a church has no right to resort to temporal penalties, or civil
inflictions.
Pastors or bishops are all of equal rank, and possess equal
rights, and authority.
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CHURCH MEMBER'S MANUAL.
Baptism, church fellowship, and the Lord's Supper, should be
granted to believers only, the former in all cases preceding the
other two in the order of time.
The Scriptural principles of church polity have now been ex hibited, with brief references to the proofs on which they rest.
Baptists believe and advocate those principles because they are
of Divine authority, not as the products of their own wisdom, or
the mere deductions of their own reason, though they approve
themselves strongly to their reason and common sense. We
believe that all Christians are sacredly bound to be governed
by these principles, in their church capacity. And while we do
not suppose that the practice of them, or of any other principles
of church polity is essential to personal salvation; nor consider
membership in a Baptist church, or any other church, the unfailing test of Christian character, yet we are deeply convinced
that all departure from these principles will be attended with
injury to the cause of Christ, and to individual Christians. We
profess to be actuated by higher motives in all our religious
duties, than the mercenary spirit of doing and of believing nothing
except what is absolutely necessary to a comfortable prospect of
heaven.
It is no part of the design of this book to controvert the views
or the practices of others, nor to exhibit the various ecclesiastical systems which now prevail, in disparaging contrast with
others. Nor would any other systems be mentioned, or even referred to, but for the sake of presenting the principles here advocated with greater clearness by exhibiting those points in
which they differ respectively. For this purpose only, some of
the prominent points of difference firom other existing theories
and systems will be pointed out.
First, then, the system of church order embraced by Baptists,
differs from all national or state reliyious establishments, as
they exist in Italy, Germany, Denmark, and England; and
generally throughout Europe and the East; in maintaining that
churches should not be incorporated with the state, that civil
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PRIMITIVE CHURCH C ONSTITUTION.
magistrates have no right to control religious opinions, rites, or
forms of worship; and that the pecuniary expenses of churches
should be sustained by voluntary contribution, not by compulsory taxation.
Second, it differs from all systems of ecclesiastical catholicism,
papal, episcopal, and presbyterial; in maintaining that a Scripturally organized church is an assembly of baptized believers,
who meet in one place for worship, for administering ordinances,
and the trial of offenders. It allows of the existence of no such
body as a universal, national, or provincial church, nor of any
form of extensive aggregation or concentration of church power.
Third, it differs from papacy, and from every form of prelacy,
whether ancient like the Oriental; more recent as the English;
or modern like the Wesleyan, by the principle, that all church
officers are selected and chosen by the Christian people, that
ministers are all of equal rank, and that they have no official
authority except in the particular church which selects them to
office.
Fourth. it is distinguished from these systems by the principle that all church power is in the church as a body, not in
its ministers; that it comes to each church directly from the
Lord Jesus Christ according to his promise, by virtue of the
union of its members in the church relation, and is not transmitted by succession from any previously existing' body; and
that it is the right and the duty of each church to interpret and
apply the laws of Christ for itself to its own members, and to
them only.
Fifth, by the principle that churches are properly executive,
and not legislative bodies; that they have no right to adopt any
terms of membership except those laid down in the Scriptures,
nor to change the form or the subjects of church ordinances.
Sixth, it differs from all these systems in maintaining that
no person can be born into a Christian church, nor be made a
member by any act of parents in infancy, but that to become a
member in any church must be a personal, voluntary act on
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CHURCH MEMBER'S MANUAL. *
the part of each individual; that the new birth, or personal
piety, is the qualification for membership; and that the assembled
church is the divinely appointed organ of expressing Christ's
will in the reception of members.
Seventh, it differs from all pedobaptist systems, whether Papal, Episcopal, Lutheran, Moravian, Presbyterian, Methodist, and
Congregational, in admitting no persons except professed and
credible believers to either of the ordinances of the church, of
which baptism, in the Scriptural meaning of the term, is always
to precede admission to the Lord's table; by distinguishing between spiritual and natural or political relationships; by recognizing no church relation to the children of believers any more
than of others till they give evidence of piety, and at their own
desire are baptized into the fellowship of the church.
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PART II.
DOC TR I NE S.
THE principles on which churches should be constituted, and
their relations to each other having been explained, the next inquiry relates to the doctrines* which they are to believe and
teach. For it is plain that God has, in the Scriptures, commanded every church to believe, and through its ministry and
members to teach, the Gospel to the world. The duty of teaching, implies that doctrines are to be explained, and, of course,
understood by the teacher. The duty of understanding Christian doctrine is by no means confined to ministers of the Gospel;
it is strongly enjoined, in the word of God, on all Christians.
Private Christians are censured for their slow progress in knowledge, and churches as collective bodies, for suffering false and
corrupt doctrines among their members.
It is the right and the duty of every Christian to take the
Scriptures, and with such helps as he can obtain, in prayerful
reliance on the Spirit of God, to determine for himself what
doctrines he ought to believe and promote; and while he does
so peaceably, and without infringing the rights of others, no
earthly power, civil or ecclesiastical, has any right to molest
* The word doctrine, in its most extended signification, is used to
denote whatever is taught. In this sense it would include Parts I. and
III. which unfold the constitution and government of churches. It is
here applied in its more common acceptation, to those Scriptural truths
which form the substance of the creed, or the confession of faith of
churches, and church-members. 
CHURCH MEMBER'S MANUAL.
him. It is likewise the duty of every church to decide for itself
what doctrines the Scriptures reveal; and having done so, these
doctrines form its creed. These the church agrees to maintain.
If an individual adopts views of doctrine radically different, he
ought not to be injured therefor in person or estate, yet he ought
not to be admitted to the church; or if a member of the church
has renounced its creed, he has deprived himself of the right to
continue in its membership.
As to written confessions offaith, each church follows its own
views of propriety. This is a necessary result of their strictly
independent character. If a church has no written articles, it
is liable to be annoyed by members, who, having adopted dangerous errors, declare that they understood such to be the doctrines of the church when they became members, that they can
maintain their views from the Bible,-the only creed of the
church,-and thus deny the right of the church to censure or
exclude them. To prevent such troubles and promote unity
and peace, it is customary for churches to have their articles of
faith and covenant printed, and to furnish each candidate for
membership with a copy, and if afterwards he shall see fit to
renounce it, he cannot complain if the church withdraw from
him their fellowship. A creed so formed and used, does not
fetter the church, nor oppress the conscience of any member, for
it is in the hands of all the members for daily  Comparison with
the Scriptures, and can be altered by the church when necessary,
with far more propriety when reduced to clear, written propositions, than if entrusted to the fallible memory of men. A
written creed, tnen, may be useful to the sound, consistent, and
quiet members of a church, and is inconvenient to none but
such as wish to remain in it while they reject its doctrines, and
wantonly destroy its peace.
Articles of faith should be limited to those fundamental
points of doctrine, and practice, which lie on the very face of
the Scriptures.  Minute specifications would render them diff
cult to be remembered, and needlessly multiply questions of
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DOCTRINES
discipline. It is unwise to require exact uniformity of opinion
on every theological question. Private judgment should have
as much scope as may consist with peace; while vital truths
must be held firm by all the members, or they cannot be associated in church fellowship with comfort or advantage: but
with these, united to consistent practice, elevated piety, vigilant
discipline, and brotherly love, no trouble will arise from differences of opinion on other points.
In presenting the following outline of Christian doctrines, the
author may be permitted to say, that he has made use of such
language as appeared to him least liable to misconstruction.
It is no part of the design of this book to furnish a creed or
articles of faith for general adoption, nor to disseminate new or
peculiar doctrines among the churches. After comparing the
articles of faith adopted by a great number of Baptist churches
in all parts of the United States, and in England, no one was
found to be adapted, inform, to the plan of this work.  Without setting up any claim to originality, therefore, the author
preferred this plan, which, so far as it extends, includes the
substance of those leading doctrines which our churches have received as of Scriptural authority. This harmony of doctrinal
views among so many independent bodies, so widely scattered,
each of whom is at liberty to frame and adopt its own creed, is
remarkable; and happily illustrates the safety of intrusting
the matter to their own judgment. And it is far more important to the purity, the peace, and the usefulness of the churches,
that we all clearly understand, firmly believe, and ardently love
those leading doctrines and vital truths of the Gospel in which
we agree, than to dispute about those respecting which we do
not agree.
6
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CHURCH MEMBER'S MANUAL.
CHAPTER I.
OF GOD, AND DIVINE REVELATION.
SECT. 1. The Scriptures.
THE Holy Scriptures of the Old and New Testaments are a
revelation from God, written by men divinely inspired. A.
book or writing may be true, yet not inspired; though it cannot be inspired without being true. The truth of a book cannot prove its inspiration, yet it must be proved to be true, and
the authentic production of its professed writer before it can be
proved to be inspired. The proper method to arrive at the
proof of the inspiration of the Scriptures, therefore, is first to
seek for the proof that they are authentic and true.
It is not necessary to discuss at large the means by which
the authenticity and truth of ancient records in general are
proved. Those which have the following marks of genuineness,
have commanded the unanimous confidence of mankind.
1. The general consent of tradition. The fact that an
ancient book has for many hundreds or thousands of years been
ascribed to a certain individual, as its author, iq a strong proof
of its genuineness, because it is impossible to conceive how such
a belief became prevalent unless it was originally established by
known and undoubted proofs.
2. The correctness of its references to known cotemporaneons
events, to persons living at the time when it professes to have
been written, and the correctness of its geographical and astronomical references.
3. The testimony of cotemporary historians and other writers.
That the books of the New Testament are the genuine,
authentic writings of the men whose names they bear, is capable
of the clearest proof. Any one who is willing to investigate
the subject thoroughly, may have every doubt removed, by
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DOCTRINES.
evidence of the most satisfactory character. A few considerations, only, will be submitted.
1. Authors, not Christians, but opposers of Christianity,
pagans and Jews, who lived at the same time with the Apostles,
testify that during the reign of Nero, Christians were multiplying in Judea, where they tell us that Christianity originated,
that they were rapidly extending into other countries, and that
they used sacred writings peculiar to themselves, and different
from those of the Jews. The most eminent and approved historians of the Roman empire testify to these facts, which are
further illustrated and placed beyond doubt, by the corresponding testimony of official state documents from the highest civil
officers, and the writings of Josephus, the great Jewish historian
of his time. The same sacred books are referred to by heathen
writers in their attacks upon Christianity, in the second and
third centuries, and the references are such as to leave no doubt
that they are the books of the New Testament.
2. Christian writers, from the first century onward, some of
whom had been conversant with the Apostles, refer to various
books of the New Testament as the genuine writings of the men
to whom they are ascribed, and often quote their language, so
as to leave no doubt that they are the same books which have
come down to us. Some of these writers were hearers of the
Apostle John, others were well acquainted with all the writings
and other testimony, extant in their day; they were eminent
for learning and virtue; some of them wrote extensively in defence of Christianity, and they all bear abundant testimony to
the genuineness of most of the books of the New Testament, as
undisputed by friends or foes.
3. There were early heretics, who bitterly opposed some of
the generally received doctrines of Christianity, to whose interest
the authority of these writings was destructive; yet they did
not undertake to dispute their genuineness, but their manner
of quoting, and referring to them, and the methods by which
they undertook to evade the force of those passages which most
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I
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CHURCH MEMBER'S MANUAL.
plainly opposed their views, prove, beyond a doubt, that the
genuineness and authenticity of the books were so universally
admitted, that to call it in question would be destructive to
their cause.
4. None of the motives which actuate wicked and designing
men, can, by any probability, be ascribed to the writers of the
New Testament. These writings contain the purest and most
salutary precepts of virtue, justice, self-denial, and religion, ever
presented to the human mind. It is absurd, in the last degree,
to suppose that such writings could be the forgeries of bad
men; if they are not the forgeries of bad men, they are
authentic and true.
5. That the writers of the New Testament would not practise deception if they could, is plain firom their upright and
truthful characters; from their simplicity, most of them belonging to the humble classes of society; from their impartiality
in recording their own faults; from the artlessness of their narrations, which often appear contradictory, but on examination
are found to be wonderfully harmonious, though written without concert, and at different times and places; and from the
fact, that instead of aggrandizement, they expected, and actually
suffered, poverty, reproach, toil, scourging, imprisonment, and
death, for adhering to the truth of their writings. That they
could not if they would, is evident from the nature of their
narrations.  The life, the teachings, the miracles, the trial and
crucifixion of Jesus Christ, were all public, and so were the lives
and ministry of the Apostles. Such accounts as are recorded
in the four Gospels, and the Acts of the Apostles, could never
have gained credence unless they were the true records of fact,
as any one who has read cotemporaneous history, and the
researches of modern travellers and geographers, must admit.
In short, there never were writings, which, if false, could have
been so easily detected; none have been subjected to so many
sharp-sighted and searching scrutinies by friends and foes; yet
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DOCTRINES.
no false statement has ever been discovered in them-a satisfactory proof that they are authentic and true.
6. Viewed, therefore, as historical compositions, the internal
and external proofs that they are the genuine writings of the
men to whom they are ascribed, and a true record of facts, are
so abundant, that to deny it would betray the greatest ignorance,
presumption, and folly. It would be calling in question all the
rules of historical evidence, and the truth of all history. There
are no ancient writings extant, whose genuineness, authenticity,
and truth, are sustained by so many clear and incontestable
proofs.
The proof that the Scriptures are divinely inspired, is closely
interwoven with that of their authenticity; though it is in some
respects even more triumphantly satisfactory. They reveal a
religion, which enlightened reason, and conscience declare must
be friom God; so that most persons become thoroughly convinced that they are Divine, before examining the evidence that
they are authentic; yet it seems more correct to show that they
possess entire historical credibility, before proceeding to show
that they have the higher claim of being the infallible words
of God.
That the Holy Scriptures are a complete revelation of the
will of God to men, free from all error, and without any omission, is capable of the most satisfactory proof.*
1. It is abundantly evident that mankind need, and have
always needed, a revelation from God. The condition and doom
* The design and limits of this work admit of a mere outline only,
of the arguments for the authenticity and inspiration of the Holy Scriptures. The following are a few of the works in which the various
questions connected with this subject are discussed at length; Alexander
on the Canon; Campbell's Preliminary -Dissertations; Watson's Apology
for the Bible; Jenyns's Internal Evidence of the Christian Religion;
P7ale's Evidences of Christianity; Leslie's Short Method; Hitg's introduction to the New Testament; Robinson's Researches in Palestine;
Horne's  Introduction;  Gaussen's Theopneustia, translated from  the
French, by Rev. E. Y. Kirkc; Neander's Church History, etc.
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CHURCH MEMBER'S MANUAL.
of the antediluvian world, the darkness and wretchedness of the
heathen nations who have not yet received it, and the superior
intelligence, the social and political elevation of those who have
enjoyed its benefits, show that mankind greatly need a revela tion from God.
2. It is not unreasonable to believe that God would give a
revelation of his will to men. For without it, the highest capa bilities of the human race could not be attained. The superior
intelligence, bodily comfort, social order, and moral elevation of
those nations, and communities, where the revelations of the
Bible form the basis of their systems of mental culture, and of
civil compact, contrasted with those nations which have not received the Bible as a revelation from the almighty Creator of
the world, abundantly prove this to be true of man in the present
life. And it is obvious that man needs a revelation from God,
to enable him to prepare for the life that is to come.
3. It is reasonable to believe that God would cause this revelation to be committed to writing. That he can communicate
the instructions which he desires to promulgate among men, to
the mind of a man, so that it shall be recorded in "the words
which the Holy Ghost teacheth," is as reasonable to believe; as
that he first created the human mind, and gave to men the
power of conception, of memory, and of expression. As it could
not be transmitted firom place to place, and from age to age,
without being written, we should expect that it would be
committed to writing, together with the proofs of its Divine
origin.
4. As the inspiration of a man to speak or write the infallible
words of God is an invisible miracle, the certainty of which can
be known only to him who professes to be inspired, the proper
proof, before the world, of his inspiration, must be some visible
miracle, or miracles: such as healing the sick, raising the dead,
or giving sight to the blind, with a word; and in such circumstances as to make it plain that the miracles were special acts 
of Divine power, exerted by God himself, to attest the claim of
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DOCTRINES.
the message to be received as the testimony of God. The New
Testament was written by men who performed miracles, and
uttered prophecies as proofs of their Divine commission. They
declare that they wrote the Scriptures under the same influence
as that by which they healed the sick, raised the dead, and
foretold future events. They claimed that their works-evidently
the direct, special product of Divine power-should be received
as proofs of the Divine infallibility of their words.
5. The excellence of the Scriptures, the great superiority of
their moral precepts, the purity and elevation of their doctrines,
the perfect harmony of the writers, though they wrote without
concert, and in different ages and places, and with great variety
of style, their powerful and continually increasing influence to
check sin, to promote holiness in men, to purify society, to increase intelligence, sustain justice, benevolence and public spirit,
in short, to promote every interest dear to men in the present
world, or cheering to their prospects in the world to come, prove
that the Scriptures are not the forgeries of men, but are a revelation from God.
6. The four Gospels delineate a perfect, sinless character.
Four different writers, each from his own point of view, have
severally described Jesus Christ as a man who made no mistake,
committed no fault, accomplished all he undertook. No such
being had ever appeared on the earth before, no one has appeared since. The four Evangelists have either presented the
character of Jesus Christ truly, or they have invented a fictitious
one, with the intention to deceive. But it is impossible for imperfect men to invent a perfect character. In every effort to do
so, they have left traces of their own imperfection. But the
character of Jesus Christ, delineated by the Evangelists, is either
a true and real one, or it is a forgery, perpetrated with a base,
dishonest intention to deceive! Reason and common sense
pronounce this to be impossible.  The character of Christ, as
there exhibited, is alone a sufficient proof of the truth of the
description, unless we can believe so manifest an absurdity, as
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that dishonest men, with a dishonest intention, would invent,
and hold up to the admiration of the world, a sinless and per fect character. This argument alone, for the Divine origin of
the four Gospels, is unanswerable.
7. The Lord Jesus Christ testified most fully and clearly to
the Divine inspiration of the Old Testament.  He called it "the
Word of God."  Mark 7: 13; Luke 4: 4; John 10: 35. iHe
declared it to be infallible, and that in the minutest degree.
Matt. 5: 18; Mark 14: 49; John 10: 35.  Hle appeals to it
on all occasions, as a perfect, unerring record, given by God.
Matt. 7:12; 11:10,13; Mark 9:12;  14:21,27; Luke7:
27; 10:26; 16:16,29; 20:17; 24:25,27,44. Hle refers
to the greater part of the books by name, as written by Prophets,
and by those to whom they are ascribed, and he quotes their
words as the infallible words of God.
8. The fulfilment of the prophecies proves the Scriptures to
be inspired. Many of them foretold events the most improbable at the time they were written, which have since received an
exact, and most wonderful fulfilment. Those which relate to
the posterity of Esau, and Jacob, to the condition of the Jews,
to Nineveh, to Babylon, to Tyre, to Egypt, to the four great
empires of the world, to the time of Christ's appearance, and
many others, form  a most  unexceptionable and convincing
proof through every age, that the Prophets wrote the unerring
words of the Most High.
9. Finally, the Scriptures, whose authenticity and truth are
sustained by the most triumphant proofs, declare that they are
divinely inspired, and should be received as the unmingled, infallible, and perfect words of God.  "The prophecy came not
in old time by the will of man, but holy men of God spoke as
they were moved (borne along) by the Holy Ghost." 2 Pet.
1: 21.  This refers particularly to the writings of the Prophets.
They declare the same things of themselves, and of each other..
A few instances will be given.  Isaiah 1: 2, 10, 18;  2:1; 3:
16; 6:1-13;  7.3-9; 8:1,5;  43:1-28;  50:1; 56:1;
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DOCTRINES.
J'er.1:2,3,7,11; 2:1; 3:6; 4:1;  7:1; Ez. 1:3;3:4;
iHos. 1: 1; Joel 1: 1.  David says, "the Spirit of the Lord
spake by me, and his word was in my tongue." 2 Sam. 23:
2.  And Peter, "this Scripture must needs have been fulfilled,
which the Holy Ghost by the mouth of I)avid spake."  Acts
1: 16.  Peter, also, confirms the inspiration of "-ll the epistles" of Paul, placing them, in this respect, on a level with "the
other Scriptures."   2 Peter 3: 15, 16.  And  by the hand of
Paul we have the Divine declaration that all the Scriptures are
"given by inspiration of God."  2 Tim. 3: 16.  See, also, Hieb.
1:1, 2; Acts 28: 25; 1 Cor. 14: 37; 1 Thess. 2: 13; 4: 8
1 Pet. 1:10,11; Matt. 28:19, 20;  10: 20; Mark 13:11
Luke 12: 12; 21: 14, 15; Acts 1:8.
These passages are but specimens of the testimnony which
the Scriptures uniformly bear to the great truth, that they are
from God. By inspiration, therefore, is not meant that all
the persons whose words and actions are recorded in the Bible,
were inspired when they did and said those things, not that
their conduct was right, because recorded in the Scriptures; but
that the men who wrote the Scriptures, were so instructed,
moved, guided, and restrained by the Spirit of God, that they
recorded, truly and correctly, those things which ought to be
recorded, and nothing more, free from the least error or omission. The inspired writers wrote the very wordS, and all the
words, which God intended they should write in the sacred
Scriptures, and no others. They ought, therefore, to be received as the pefect, infallible words of God, to be interpreted
according to the laws of language, and every truth which they
reveal, every doctrine they teach, every positive institution they
enjoin, every duty which they inculcate, ought to be implicitly
believed and obeyed.
SECT. 2. Of God's Existence and Attributes.
The Scriptures teach that there is one God; Gen. 1: 1; Ex. -
3: 14; Dent. 6: 4; 32: 39; and one only; Is. 44: 6, 8;
6*
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CHURCH MEMBER'S MANUAL.
Mark 12: 29; 1 Cor. 8: 4, 6; 1 Tim. 2: 5; who is eternal;
Deut. 32  40; 33:'27; Psalms 90: 2;  102: 26, 27; Dan.
12: 7; Rom. 1: 20; Rev. 10: 6; the maker and creator of all
things, and of all other beings; Gen. I: -2: 7; Neh. 9: 6;
Ps. 33: 6, 9; Heb. 2: 10; 3 4; Rom. 11 36; Col. 1  16;
almighty; Gen. 18: 14; 17: 1; Matt. 19: 26; Rev. 19: 6;
invisible; John 1: 18; Col. 1: 15; 1 Tim. 6: 16; IEeb. 11
27; everywhere present; Ps. 139:-Prov. 15: 3; Jer. 23
24; Eph. 1: 23; perfect in knowledge of everything, great
and small, past and future, visible and invisible; Ps. 147: 5
Prov. 15: 11; Acts 15: 18; Matt. 10: 29, 30; 1 John 3
20; Ps. 139: 1-15; infinitely benevolent; Ex. 34: 6; Ps.
145: 9; Luke 6: 35; 1 John 4: 8-11; holy; Lev. 19: 2;
Is. 6: 3; wise; Rom.  11: 33; Col. 2: 3; Is. 40: 28; of
perfect justice; Rom. 2: 5, 6; Ps. 5: 4-6; Rev. 15: 3; and
veracity; Deut. 32: 4; Num. 23: 19; John  3: 33; 17
17; gracious and merciful; Ps. 51: 1; 103: 13; John 3
16; Tit. 3: 4; Eph. 2: 4, 5; immutable in his being and
purposes; Ps. 102: 24, 27; Mal. 3: 6; James 1: 17; Ps.
33: 11; Acts 2: 23; whose existence is manifest from the
works of creation; Rom.  1: 20; Ps. 14: 1; 19: 1-6; and
the workings of the human conscience; Rom. 2: 13-15.
The works of creation, also, are full of clear and undisputable
proofs of the existence of God, as well as of most of his attributes,
as revealed in the Scriptures. But natural theology is little
understood, and very little studied, except when it is preceded
and illustrated by the theology of revelation.
SECT. 3.  Of God as Father, Son, and Holy Ghost.
The One only living and true God, infinite in every natural
and moral perfection, has revealed itself in the Scriptures as the
Father, and the Son, and the Holy Spirit.
1. The Divinity of Christ.  The Scriptures teach us that Jesus.,
Christ, through whose agency, and for whom God created all
things; Eph. 3: 9; Col. 1: 16; Heb. 1: 2; through whose
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DOCTRINES.
mediation, and for whose sake, believers will be saved; Eph. 1:
3-5; 2: 7-10; 2Tim. 1:9; John 1:12; 14:6; 1 John
4:9; 1 Thess. 5: 9,10; Col. 3:4; John 17:2; is not a
mere man, but possessed a twofold nature; John 6: 62; 16:
28; 8: 14; 3: 11, 13; compare John 6: 33,35, 38, 40, 46,
and 8: 23, with I Cor. 15: 47; Acts 9: 3-5; that he existed
before his human birth, and appearance in the flesh; John 8:
58; 1: 15; before the beginning of the world; John 17: 5,
24; Col. 1: 17; and they declare his existence to be eternal
1 John 1: 1, 2; Heb. 1I: 10-12; Rev. 1: 11; 2: 8;  22
13; 1 John 5: 20; Is. 9: 6. Divine attributes, as omnipotence;
Phil. 3: 21, compareJohn 10: 28-30; 2: 19; 2 Peter I: 3;
and omniscience; Rev. 2: 23; Matt. 11: 27; John 2: 24,
25; 6:64; with that adoration in praise and prayer, which
is due to these perfections; John 5: 23;  14: 1, 13; 1 Cor.
1: 2; 2 Cor. 12: 8; 1 Thess. 3: 11; Acts 7: 59; Ieb. l:
6; Phil. 2: 10, 11; and which can properly be paid only to
the Divine Being; Is. 42: 8; Jer. 17: 5; Matt. 4: 10; are
ascribed to Christ; from which we learn, that he is called God;
John 1: 1, compare verse 14; 20: 28; Rom. 9: 5; 1 John
5: 20; Heb. 1: 8; in such a sense that it can be said he possesses power to do whatever God can do; and that all the perfections of the Divine nature can be predicated of him, and all
adoration, obedience, trust, and love, claimed by the Divine
Being, should be paid to him; Ps. 2: 12; Matt. 28: 9; Luke
24: 52; John 5: 23; Acts 7: 59; Rev. 5: 11-14.
It is evident, therefore, that independently of the union of the
Son, or the Word, with the man Jesus, there is a real and an
eternal distinction between Him and the Father. The Scriptures teach that the Son is God, in the same sense as the Father,
yet there is but one God, and the very same, and the entire
Divine perfection which belongs to the Father, belongs also to
the Son.
2. Divinity of the Holy Spirit.  The Scriptures further teach 
us to pay equal and undivided honor to the Holy Ghost, with
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CHURCH MEMBER'S MANUAL.
the Father, and the Son; Matt. 28: 19; 2 Cor. 13: 13; 1 Cor.
12: 4-6; both in the formula of baptism, which is to be administered in the name (or in honor) of the Holy Ghost, equally
with the Son and the Father; and in the Apostolic benediction,
inasmuch as their united, co-equal agency, is employed in the
salvation of every redeemed soul. Compare 1 Pet. 1I: 2, with
Jude 20, 21. See, also, Matt. 12: 32.
And while he is represented as in the closest union with the
Father and the Son;  John  15: 26;  16: 13-15; compare
Matt. 10: 20; Rom.  8: 9,1], with Gal. 4:6; he  is also
clearly distinguished from both; John 14: 16;  1 John 5: 7;
is often called God; 1 Cor. 3: 16; 6: 19,20; Acts5: 3,4;
unlimited power is ascribed to him; 1 Cor. 12: 8, 9, 11; as
well as knowledge of future things; John 16: 13; of the secret
purposes of God; 1 Cor. 2: 10; and Divine works; such as
the conviction of sin, the conversion and sanctification of the soul,
bestowing miraculous gifts, and the inspiration of the Scriptures;
Eph. 4:30; Mark  12: 36; Luke  1:35; 2: 26; 3:22;
Acts 1:2,16;  13:2;  15:28;  20:28; 21:11;  28:25;
1 Cor. 2: 13; Heb. 2:4; 3: 7; 2 Peter 3:21.
Thus clearly and fully do the Scriptures teach us the doctrine
of the Divine Trinity in Unity. They offer no explanation of the
mode of God's mysterious existence as three in one sense, and
yet but one; they only reveal it as a fact. As such it is our
duty, humbly, heartily, and joyfully to believe it. It is not
contrary to reason; if it were, it should be rejected. It is above
the power of reason to comprehend, and so are the eternity, the
self-existence, the omniscience and omnipresence of God, and
the existence of spirits; to say nothing of thousands of unexplained things which lie in our path every day.  The infallible
Word of God has taught it, together with many other mysteries as great, therefore it is to be believed.
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DOCTRINES.
SECT. 4.  Of God as the Creator and Ruler of the World.
1. God created all things, animate and inanimate, visible and
invisible, the heavens and the earth, with all their inhabitants.
Gen.1:1; Ps. 121:2; 146: 6;Neh. 9:6.  Compare Rev.
10: 6; 14: 7; Jer. 10: 11, 12; Acts 17: 24; Col. 1: 16;
John 1: 3.
2. This he did without the intervention of means, or the employment of materials; in other words, he brought into existence,
by an act of his will, that which before had no existence, and
which  began to exist solely because he willed it.  Ps. 33:
6, 9; Is. 48: 13.  Compare Heb. 11: 3; Gen. 1: 3, 6, 9,
15, 20, 24.
3. He who created, also governs the world, and overrules the
operation of natural causes, and the actions of his creatures. It
is evident that God would not create a world, nor creatures,
which he could not fully govern and.control, and it is evident
that he would exert his power to do this in the way which he
sees best.   Ps.  66: 7; Eph.  1: 11; Matt.  10: 29; Luke
12: 7.
4. It follows, therefore, that all things must take place in accordance with his pleasure. For, as nothing can occur without
his knowledge and foresight, it is clear that whatever takes
place according to what appears the course of nature, is so, not
on that account merely, but because God sees it to be in accordance with his wise and benevolent purposes, for otherwise he
would have specially interfered to bring about a different event.
Ps. 139: 16; Gen.  50: 20; Amos  3: 6; Is. 10: 5, 7, 12,
15; Luke 19  42-44.
5. A firm confidence in the providence of God does not conflict with any just views of human freedom and accountability,
nor encourage indolence or presumption; but is fitted to tranquillize the mind, inspire courage, and animate us to holy and
persevering effort.   1 Pet. 5: 7; Matt. 4: 5-7; Acts 27: 2325, compare with verses 31, 44.
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CHURCH MEMBER'S MANUAL.
CHIIAPTER II.
CHARACTER AND STATE OF MAN.
SECT. 1. Of AMan in his Original State.
GOD created Adam  and Eve; Gen. 1: 27; 2: 7, 21, 22;
to be the progenitors of the whole human family; Gen. 1: 28;
Acts 17: 26; perfect; Gen. 1: 31; and like himself, holy;
Gen. 1: 26, 27; 5: 1; Eccl. 7: 29; and consequently happy.
They were required to keep the whole moral law; Gal. 3: 12;
Luke 10: 28; Mark 12: 30, 31; Luke 10: 27, 28; the essence
and sum of which, consists in implicit obedience, growing out of
supreme love to God, to prove which, an outward test was
added, which was a cojnmand to abstain fiom the fruit of one
tree; Gen. 2: 17; in the garden which they were "to dress and
keep," under the penalty of death; Gen. 2: 17; or all that ensued-the painful dissolution of the body; Rom. 5: 12; loss of
innocence and happiness; Gen. 3: 7, 8, 10, 16, 17; alienation
and separation from God; Gen. 6: 3, 5, 6; and,condemnation
to eternal misery; Rom. 6: 23; 8: 6, 7; Gal. 6: 8; Hieb.
12: 14.
Our first parents were, in their primitive state, under a covenant of works. They might have been justified, and confirmed
in holiness and happiness by their own efforts alone, had thy
never sinned. No other human beings were ever placed in this
condition. Their innocence, holiness, and free communion with
God, would have continued forever, the source and sure foundation of perfect felicity, had they perfectly obeyed the whole
moral law. This is the standard of duty to all men, but not
the condition of salvation to any, except to our first parents
while in their state of innocence, before the fall.
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DOCTRINES.
SECT. 2. Introduction of Sin.
Eve being deceived, 1 Tim. 2: 14; by the temptation of
Satan, Gen. 3: 1-5, compare Rev. 12: 9; and by her persuasion Adam, also, ate of the forbidden fruit, Gen. 3: 6; by which
disobedience they became conscious of guilt, and shame, Gen.
3:7-13; their bodies became mortal, verse 19; 1 Cor. 15:
21, 22; they were driven from the garden, Gen. 3   23, 24;
condemned to hard toil for their subsistence, verse 19; and the
earth was cursed, and made sterile on their account, verses 17,
18.  In consequence of this single transgression-such is the
law of God, and the nature of man-they became wholly sinners, James 2: 10; and of course inclined to all forms of transgression, which sinful disposition was propagated to their immediate descendants, Gen. 5: 3; and to the whole human family,
Rom. 5: 12; coextensive with death; so that all human beings
are born with dispositions inclined to sin, John 3: 6; Ps. 51: 6.
Thus the whole law of God was represented in this prohibition of the fruit of the tree of knowledge of good and evil.
By transgression of this one prohibition, they fell from that perfect love which is the fulfilling of the law, and became selfish,
carnal, and depraved, in their affections. The question whether
the human race should be born with holy, or with sinful natures,
was suspended, by the will of God, on the conduct of Adam, in
respect to this one prohibition.  He is, therefore, the only man
who ever was, or could be, guilty of original sin. The personal guilt of that original sin is not transferred to his posterity;
but a depraved nature, which is a consequence of that sin, is
inherited by them all.  No one of kdam's posterity is born into
the world with the same physical constitution, the same moral
disposition, nor sustaining the same relations to God, or to tie
rest of the human race, as Adam in his state of original purity
and rectitude.
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CHURCH MEMBER'S MANUAL.
SECT. 3.  The Depravity of Man.
It is plain, fiom experience and from Scripture, that all human
beings show a preference for sin as soon as they become capable
of moral action. This fact proves the innate depravity of the
whole race to be such, that they naturally incline to evil, and
voluntarily prefer the pleasures of sense, which is opposition to
God; Rom.  8: 7; and incline to selfishness, which is the essence of all sin, and a violation of the whole law of God; Matt.
22  36-40; Mark 15: 30, 31; so that it is uniformly true,
that when the law is made known to them, they do but sin the
more, Rom. 7: 5, 8.
The Scriptural explanation of the origin of this universal, innate depravity, that "by no man sin entered into the world,"
is the most reasonable, though we may not be able to comprehend the connection between the original sin of Adam, and the
corruption of his posterity. We know that children do inherit
bodily and mental diseases, and peculiarities from their parents.
Adam, by sinning, spread disorder through his whole nature,
and analogy leads us to suppose that he would propagate beings
like himself. This inherent inclination to evil is no excuse for
any act of disobedience, or neglect of duty, because every sin is
a voluntary act, in opposition to the law of nature, to conscience,
and to the revealed will of God, and because every sinner has
all the natural powers and faculties necessary for obeying God.
The character of man, then, is that of a voluntary rebel against
his Maker. He prefers sin, is wholly destitute of lovi to God,
and in this voluntary rebellion, love of self, and enmity to God,
consists his total depravity.
The actual ruin of man is, consequently, twofold. 1. iHe has
violated the law of God, and must suffer its penalty unless that
penalty can be averted. 2. He is depraved, he so loves sin,
and hates God, that unless his heart is changed he cannot holds
happy intercourse with God. Such is the ruined, guilty, and
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DOCTRINES.
miserable condition of man, fiom which  no being but God
could bring him deliverance.
SECT. 4.  The Condemnnation of Man.
In addition to the evils which have come upon the human
race in the present life, and the sentence of mortality in consequence of their depravity, occasioned by the transgression of
Adam, they are all, Rom. 3: 23; children of wrath, Eph. 2:
3; and under sentence of condemnation, Rom 5: 16, 18; to
most awful sufferings, Luke  16: 24; Mark 9: 48; in the
future world, Matt. 25: 31-46; Luke 16: 22, 23; including
separation from God, and firom all holy beings, Luke 16: 26;
13: 28; Matt. 13: 41-49; and a union with wicked spirits,
Matt. 25: 41; Rev. 21: 8; in "the place of torment," which
is described in the most terrific language, as "outer darkness,"
"furnace of fire," "where their worm dieth not, and the fire is
not quenched," "blackness of darknless," and "lake of fire,"
from which there is no escape; Luke 16: 26; so that the sufferings of those who die in this state of depravity and condemnation, will never terminate throughout all eternity, Dan. 12
2; Matt. 18:8; 25:41; Mark 9:43-45;  2 Thess. 1:9.
SECT. 5. The Agency of C}reated Spirits.
The Scriptures also teach us the existence, Matt. 22: 30;
compare Acts 23: 8; of a vast number, Matt. 26: 53; Ileb.
12: 22; of created, Col. 1: 16; rational beings, superior to
men, 2 Pet. 2: 11; Mark 13: 32; Luke 9: 26; of various
ranks, Jude 9; 1 Thess. 4: 16; who are employed, as their
name indicates, as the messengers, and "ministers" of God,
Hleb. 1: 14; Ps. 103: 20; particularly to the saints, Luke 16:
22; Acts 5: 19; 12: 7; and who are not to be worshipped;
Rev. 19: 10; 22: 4; Matt. 4: 10; that some of them sinned, and left their original state, 2 Pet. 2: 4; Jude 6; and
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CHIURCH MEMBER'S MANUAL.
drew everlasting misery upon themselves, Matt. 25: 41; 2
Pet. 2: 4; Jude 6; that they have a leader or prince, called
the devil, satan, tempter, adversary, prince of the air, and of
darkness, god of this world, Rev. 12: 9; 1 Pet. 5: 8; John
12: 31; Eph. 2: 2; who is crafty and malicious, 2 Cor. 11:
14; Eph. 6:11; 1 Pet. 5: 8; practicing wiles to seduce men
into sin, John 13: 2, 27;. Acts 5: 3; whose duty it is to resist
him, James 4: 7; and thus be secure against his machinations,
1 John 5: 18; Eph. 6: 11-18
CHAPTER III.
THE WAY OF SALVATION.
As all men became partakers of a sinful nature, and were in'volved in misery by the sin of one man, God was in mercy
pleased to provide a way of salvation for all men, by one man,
Jesus Christ. Rom. 5: 12-19. The human race have lived,
therefore, not under a legal, but a remedial dispensation, or
covenant of grace; in which the pardon of sin, and the renewal
of man's depraved nature, is promised to all'who thankfully
avail themselves of its provisions.
SECT. 1. The Saviour.
Jesus Christ, who is truly a man, though begotten not by a
human father, but by an immediate act of the power of God,
that he might be free from all depravity, and truly God, by an
incomprehensible and Inseparable union of his human nature
with "the WVord;" is the Redeemer and the Saviour of men,
by having suffered the just penalty of the Divine law in their,
stead on earth, from which humiliation he is exalted to be
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DOCTRINES.
the Judge of the world, governing all things with Divine power,
the object of everlasting admiration and love, as "the Lamb
slain from the foundation of the world."  1 Tim. 1: 15; 2: 5;
3: 16; Luke 1: 34-37; Matt. 1: 18, 20;  25: 31;  Heb.
1:2,3; 7: 26; 10: 10; John 1:1, 14; 4: 42; 8: 40;
Col. 2: 9; Is. 41: 14; 43: 11; 59: 20; 60: 16; Luke
2: 11; Acts 5: 13; Tit. 1: 3, 4; 1 Pet. 1: 1, 11; Gal. 3:
13; Phil. 2: 5-11; 2 Cor. 5: 10; Eph. 1: 20-22; Rev. 5:
12, 13.
SECT. 2. Atonement.
The word atonement, though found but once in the New
Testament, (Rom. 5: 11,) is of frequent occurrence in the Old,
denoting a propitiation effected onl behalf of an offender, by
some sacrifice or substitute for him.  Thus, "he [the offender]
shall put his hand upon the head of the [animal presented for
a] burnt-offering, and it shall be accepted for him, to make
atonement for him." Lev. 1: 4. Christ, in like manner, by
the sacrifice of himself, made an atonement which removes the
obstacle arising from the justice of God to the pardon of sinners, so that all who repent and believe in Christ, are freely
forgiven for his sake.  Rom. 3: 25, 26;  Is. 53: 4-7; 2 Cor.
5: 15, 21; Heb. 9: 14, 28; 1 Pet. 1: 18, 19; John 1:29;
10: 15; Matt. 20: 28; Acts 20: 28; Eph. 1: 7;'Rev. 5: 9.
SECT. 3. Regeneration.
Regeneration is that change which is effected in the soul by
the iloly Spirit, through the instrumentality of Gospel truth.
Its confers no new power on men, but consists in a change of
the affections, from the love of sin to the holy exercise of love
to God, and pure, disinterested benevolence to all creatures.
Ezek.36: 26; Johnl:13; 3:3-8; Rom. 8:2; 1 Cor. 2.
14; 2 Qor. 5: 17; Gal. 6: 15; Tit. 3: 5; 1 John 4: 7.
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SECT. 4. Love.
As selfishness is the essence of all sin, so love-unconditional,
impartial, disinterested love-to God, to truth and righteousness, including benevolence towards all creatures, is the essence
of holiness, and is the first fruit of the Spirit in the regeneration
or conversion of a sinner.   1 John 4: 7, 8, 16, 20; Matt. 5:
46-48;  22: 37-40;  Rom.  5: 5;  8:28;  13: 8, 10; Gal.
5: 6, 22; Luke 11: 42; 6: 27-36;  1 Cor. 13:
SECT. 5. Repentance.
The next manifestation of that change which is produced in
the soul by the Spirit, in regeneration, after the exercise of
holy love, is repentance; which includes regret and humiliation
for sin, because offensive to God, who is infinitely holy and
good, a sincere and sustained resolve to forsake all sin, and approval of the law of God, springing from love to Christ, manifested in dying for sinners on the cross.  2 Cor. 7:10; 2 Tim.
2:25; Ps. 51: 17; Prov. 28:13; Ezek. 16: 63; 18:30;
33: 11; 36: 31; Jer. 31: 18, 19; Mark 1: 15; Luke 15
17-19; 24: 47; Acts 2: 38;  11: 18; 17 p30; 20:21.
SECT. 6. Faith.
Faith, which is an exercise of the soul, always joined with
repentance in regeneration, includes both believing in Jesus
Christ as the Son of God, believing his words, and a cordial
trust in Him, as the only and the all-sufficient Saviour of sinners, to whom the same love, honor, and obedience are due as
to the Father. This faith in God, the Scripture commands all
men to exercise, with the promise of eternal life to those wb
believe, and the threatening of eternal misery to those who believe not.  Rom.  1:16;  3:28;  4:16;  5:1;  16:26;
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DOCTRINES.
Mark 16: 16; John 1: 12; 3: 16; 6: 47; Acts 8: 37;
16: 31; Gal. 2: 20; Heb. 10: 22; 11: 1,6; 12: 2; 1
John 5: 10.
SECT. 7. Justification.
When a sinner exercises faith in Christ, he is pardoned  and
treated as though perfectly innocent and righteous in the sight
of God, for the sake of what Christ has done and suffered in his
behalf. This is Gospel justification, which signifies, not as in
legal phrase, "to find and declare one innocent," but to declare him, though guilty, wholly forgiven. Rom. 3: 24, 28;
4: 5-8; 5: 1, 16-19;  8: 30; Acts 13: 38, 39; 1 Cor. 6:
11; 2 Cor. 5: 19, 21; Gal. 2: 16; 3: 11, 24; Phil. 3: 9;
Tit. 3: 7.
SECT. 8. Obedience.
It is the duty of all believers to render voluntary obedience
to every command of God, from love to Him, as a motive; not
as works of merit, or a means of justification, but as manifesting
the work of the Spirit in regeneration; in which obedience and
faith are so inseparably joined, that both must exist, or perish
together.   1 Pet. I: 2, 22;  2Pet.1:5-11;  Rom.3:28;
compare James 2: 14-26; Gal. 5: 6, 22, 24; Phil. 2: 12, 13;
Matt. 7: 25-27;  10: 41, 42;  11: 29;  12: 50;'John 12:
26; 15: 4-8, 10, 14.
SECT. 9. Sanctification.
Those who are born of God are further sanctified through
obedience, and His paternal chastisements, applied by the Spirit,
by which the influence of sin over the soul and body is destroyed,
the several lusts are weakened and subdued, and gracious affections are strengthened, so that by faithful efforts till death, and
the constant supply of the Spirit of Christ, the saints grow in
grace, perfecting holiness in the fear of God. John 17: 17, 19;
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CHURCH MEMBER'S MANUAL.
compare ieb. 13: 12;  1 Kings 8: 46;  Eccl. 7: 20; Phil.
1: 6, 9; 1 Pet. 1: 22; 2 Pet. 1: 5-11; 3: 18; Heb. 12:
11; Eph. 3: 16-19;  1 Thess. 3: 12, 13;  5: 23;  2 Thess.
2: 13; Ps. 17: 15; Prov. 4: 18;  1 John 3:2,3,6,8,9;
Jude 21:
SECT. 10. Perseverance.
All who are regenerated by the Spirit, will persevere in obedience and holiness unto the end; for being kept by the mighty
power of God, through faith unto salvation, nothing can separate them from His love.  Compare John 5: 24, with Matt.
10: 22; compare John 6: 37 with 15: 6; compare 3: 15,
16, 18, 36, with 8: 31; 15: 9; Rev. 2: 7, 11, 17; 3: 5, 12,
21; 21: 7; See,John 10: 28-30; 17:2,3; 4:14; 1 John
3: 9; Rom. 8: 35-39; Phil. 1I: 6; 1 Pet. 1: 5.
SECT. 11.  Assurance.
A full assurance of personal interest in the grace and salvation of Christ is not always the immediate consequence of saving
faith, yet as it is an inestimable blessing enjoyed by many, and
as others may, without extraordinary revelation, in the right
use of ordinary means, attain thereto, it is the duty of believers
to give all diligence to make their calling and election sure, that
their hearts may be enlarged with love and confidence, and
strengthened to all holy obedience. Compare Col. 2: 2 with
Heb. 10: 22, and 6: 11; Rom. 5: 2; 8: 16; Job 19: 25;
2Cor.5: 1;  Eph.3:19;  2Tim. 1:12;  2Pet. I: 10;  1
John 2: 3-5; 3: 2, 14, 19; 4: 13, 18; 5: 10, 13.
SECT. 12. Election.
As God does, in fact, regenerate, justify, and save one, anl
not another, it is plain that He intended to do it, according to
HFlis gracious purpose, from all eternity; so that all who have
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DOCTRINES.
ever been, or who will hereafter be, brought to exercise love,
repentance, and faith, were from the beginning chosen in Him
to salvation, through sanctification of the Spirit, and belief of the
truth; and in consequence of the everlasting love of God to
them, through the great atonement, the Holy Spirit is sent down
to effect the work of regeneration in their hearts, without whose
influence none would ever repent or believe; and this election
of grace is the foundation of Christian assurance, and of perseverance in holiness.  2 Thess. 2: 13; 1 Pet. 1: 2; Eph. 1:
3-6; compare John 17: 1, 2, 6, 9, with Is. 53: 10-12;  Jer.
31: 3; John 15: 16; Acts 2: 47; 13: 48;  17: 10; Rom.
8: 28-30; 2 Tim. I: 9; Tit. 3: 3-7.
SECT. 13. The Offers of Salvation.
Salvation is fieely offered to all men in the Gospel; repentance and faith in Christ being the terms of reconciliation with
God, by means of which men may be delivered from their lost
state, and raised to everlasting life.  Is. 55: 1, 7; Ezek. 33:
11; Matt. 11: 28; Mark 6: 12;  16: 16;  John  7:37;
compare 5: 40; 20: 31; Acts 2:21; 3: 19; 10: 43; 16:
30, 31; 26: 20; Rom. 10: 8-12; Rev. 21: 6; 22: 17.
CHAPTER IV.
THE FUTURE WORLD.
THE death of the body is one of the consequences of sin,
appointed to all men, as the dividing line between the present
and the unseen world-between the season of grace and that
of justice-between probationary and retributive existence; introducing the soul immediately into that state of joy or of sorrow, for which it is prepared by the actions of this life. Gen.
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3: 19; Eccl. 12: 7; Hieb. 9: 27; Matt. 13: 39, 49; Luke
16: 22-24.
All that science and philosophy can prove respecting death,
is, that it interrupts the present form of man's physical organic
existence. Setting Scripture aside, the final destruction of the
body could by no means be proved from anything which is
known of death, much less the extinction of the soul. But it is
from the Scriptures alone, that certain knowledge can be obtained of the condition of men after death.
SECT. 1. Resurrection.
At the end of the world all the dead will be raised by a special
exertion of the power of God. The righteous will come forth
with incorruptible, because spiritual, bodies, glorious like that
of Christ.   1 Thess. 4: 15-17;  Job 19: 26, 27; Matt. 12
26; John 5: 28, 29; Acts 24: 15;  1 Cor. 15:passim; Phil.
3: 21.
All things are possible with God. It is as reasonable to believe in the possibility of a resurrection as in the actual existence
of men now, of the world, or of spiritual beings. It is easy to
see that the same Power who gave them one form of existence,
can also give them another. It is true in science that no particle of matter is annihilated; the account of the creation, and
all miracles, show that changes in matter entirely beyond the
power and the comprehension of men, are produced by the immediate exertion of the will of God. Gen. I: 3, 11, &c., John
2: 9. So in the operations of nature, the kernel of wheat dies,
and from its death a plant springs up to life; the insect produces an egg, the egg becomes a caterpillar, the caterpillar a
chrysalis, and the chrysalis an insect.   None  but Almighty
Power could do this; the same power can raise the dead, or
change a natural to a spiritual body-can cause this mortal to
put on immortality.. 
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DOCTRINES.
SECT. 2. The Judgmnent.
When all the dead shall have been raised, and the living
changed, they will be brought  before the judgmnent-seat of
Christ, who will declare on each and every individual of the human race, a sentence according to his character and actions in
this world, which will then be consumed by fire. 1 Cor. 15
51; Eccl. 12: 14; Matt. 12: 36, 37; 25: 31-46; Acts 17:
31; Rom. 2: 12, 16; 14: 10, 12;  2 Cor. 5: 10; 2 Pet. 3
7, 10-12; Rev. 20: 12, 13.
Although the characters of all men are always perfectly
known to God, and although at death their state is unchangeably fixed, yet the Scriptures speak of the judgment as the last
day, in which God will bring the affairs of this world to a close,
exhibit the righteousness of his dealings with his creatures by
making known to men and to angels his decisions, and by
making a discovery of men's true characters to one another, and
to the universe.
The Scriptures also inform us that a full and final separation
from the wicked will take place at the last judgment. Matt.
25: 31-46.  This truth is illustrated by the treatment of the
fallen angels. 2 Pet. 2: 4.
SECT. 3. Future State of the Righteous.
The saints, or believers in Christ, will be received into heaven, where they will dwell forever, freed from all sin, pain, sorrow, and death; being perfectly holy and happy in the presence
of God, and the society of holy beings.  Ps. 16: 11; 17: 15;
Dan. 12: 2; Matt. 25: 34, 46; John  14: 2,3; 17: 24; 2
Cor. 5: 1; 1 Thess. 4: 17; Rev. 7: 15-17.
Of the nature, the certainty, and the eternity of the future
happiness of the righteous, several views may be taken.   As, 1.
They are far more happy in the present life, with all their trials,
7
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CHURCH MEMBER'S MANUAL.
persecutions, and self-denials, than the unconverted. 2. Their
happiness is, fiom its nature, durable; while the pleasures of
sin are transient. The certainty of it rests on experience which
cannot deceive, and on the veracity of God, who cannot lie.
4. The immensity of it is evident from the striking figures in
which the Scriptures speak of it, and firom the fact that they declare it cannot be described in human language, nor conceived
of by men. 5. The sufferings and death of the Son of God to
procure it, prove the certainty, and the inconceivable greatness
of the eternal bliss of the redeemed.
The language of the Scriptures authorizes the expectation that
the number who will enjoy the bliss of heaven, surpasses human
power to compute.   What proportion it will bear to the number who will be lost, we are not authorized to inquire. Luke
13: 23-30.
SECT. 4. Future State ofthe Wicked.
All who die impenitent, having never been born of the Spirit,
will be shut out of heaven, and be banished from God into the
place of torment, from which there can be no escape, where
their sufferings will be inconceivably great, and will never end;
yet those who shall be found guilty of rejecting Christ will be
punished with much greater severity. See sect. 4, chap. 2;
Luke 13: 3;John 8:21,24, 44,47; 3:5, 18,36; Rev. 21:
27; 2 Thess. 1: 9; Luke  16: 23, 26; Mark 3: 29; Jude
7; Luke 12: 47; compare Hieb. 10: 28-31; Matt. 26: 24.
Texts which declare that the sin against the Holy Ghost will
never be forgiven.  Matt. 12: 31, 32; Mark 3: 29; Luke 12:
10; 1 John 5: 16; ieb. 6: 4-6; 10: 26, 27.
Passages in which the eternity of heaven and hell are contrasted.  Dan. 12: 2; Matt. 25: 46.
Those which declare the eternity of future punishment negatively, by denying that they will have an end.  Mark 9  43-4w
An unshaken confidence in the truth and righteousness of
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DOCTRINES.
this doctrine, is an essential part of Christian character. To reject it, is to deny the plain testimony of God, turn the Gospel
into a fable, and the toils and sufferings of Prophets, Apostles,
and even of Jesus Christ himself, into contempt.
No inference can be drawn from the endless punishment of
the wicked against the infinite goodness of God; for we know
from experience, that sin and suffering are permitted in this
world, and must, therefore, in the future world, be consistent
with the Divine benevolence. "Shall not the Judge of all the
earth do right?"
Nor can any inference be drawn firom the Scriptural doctrine
that God is love, against this doctrine; because transgressions of
the moral, and even of the natural laws, are punished with great
severity in this world; and it is reasonable to believe that neglect of Christ would be punished with greater severity than
any other sin.
CHAPTER V.
POSITIVE INSTITUTIONS.
"MORAL precepts," says Butler, "are precepts, the reasons of
which we see; positive p1recepts are precepts, the reasons of which
we do not see. Mloral duties arise out of the nature of the case
itself, prior to external command. Positive duties do not arise
out of the nature of the case, but from external command.
Moral and positive precepts are in some respects alike, in other
respects different. So far as they are alike, we discern the
reasons of both; so far as they are different, we discover the
reasons of the former, but not of the latter."*
This distinction is very just. The obligation to love anld worship our Creator is a moral duty, arising from the nature of the
* Analogy, Part II, Chapter I.
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CHURCH MEMBER'S MANUAL.
case; but whether we ought to devote one day in seven to this
duty, or more, or less, we could not know without a positive,
or revealed command. That we ought to consecrate ourselves
to God, is a reasonable moral duty; but whether we ought to
do it by baptism, or in some other way, we could not have known
without a positive command from God.  After the command
is given, and the form of obedience prescribed, we may be able
to discover some of the reasons for it, as well as the appropriateness of the form to teach some spiritual truth, yet our obligation to obey, does not depend at all on our own discovery of
the reasons for the command, nor the fitness of the action, but
on the proof that the command is from God.
Positive duties are necessarily matter of revelation purely,
while moral duties are not only made the subjects of revealed
command, but are also written upon the human conscience, and
are taught by the light of nature.  Should circumstances render
obedience either to a positive institution, or the performance of
a moral duty impossible, the latter is always to be preferred to
the former; as, when the healing of the sickl, or the satisfying
of hunger, conflicts with the strict command respecting the observance of the Sabbath, our Saviour has decided in favor of
moral duties.  "I will have mercy, and not sacrifice."  Obedience to positive precepts is sometimes rendered impossible by
outward circumstances, as in the case of the penitent thief, who,
while on the cross, believed in the Saviour, but was  not baptized; because obedience to that ordinance was rendered impossible, by the fact that his bodv was nailed to the cross.
Yet we should be exceedingly thoughtless and wicked, to take
occasion from these facts to neglect any positive institution of
religion.   We are not appointed to be judges of the relative value
and importance of the various duties which God has enjoined.
For, to use the language of the same judicious writer and profound thinker, "our' obligations to obey all God's commands
whatever, are absolute and indispensable; and commands merely
positive, admitted to be firom Him, lay us under a moral obli
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DOCTRINES.
gation to obey them; an obligation moral in the strictest and
most proper sense."
The Mosaic Dispensation was a positive institution, founded,
chiefly, on mutable relations and circumstances, which existed
in the condition and wants of the human race at that time. It
was, therefore, of such a nature that it might be repealed when
it had fulfilled its purposes. Accordingly, we are taught that
it was done away when the Christian Dispensation commenced.
Heb. 10: 9; 2 Cor. 3: 7-11;  Gal. 3: 19, 24, 25;  Eph. 2:
14-16. But moral laws, founded in the nature of things, or
on immutable relations between God and his creatures, or
between man and man, are immutable, and cannot be abrogated. But while the Mosaic Dispensation was in force, obedience
to every part of it was a sacred and indispensable duty.
It must not be forgotten, that disobedience of a positive precept of God to Adam, brought death into the world, and all our
woe. So the way and the conditions of salvation come to us
much in the form of positive, revealed commands of God.
"Repent ye, and believe the Gospel."  "Believe on the Lord
Jesus Christ and thou shalt be saved." "Repent and be baptized
every one of you, in the name of Jesus Christ." And salvation
is promised on condition of obedience to both these commands.
"He that believeth and is baptized shall be saved." God has
not informed us which is the more important to be obeyed,
the command to believe, or to be baptized, when both are
equally in our power; and for us to disparage either is unwarrantable presumption.
As the obligation to obey a positive institution rests entirely
on the revealed command of God, and not on our own perceptions of its appropriateness, or of the general fitness of things;
it requires literal, as well as sincere obedience. No authority
but that of the Supreme Lawgiver, can change the form of an
ordinance, or positive institution of religion, in the smallest par ticular.  The power to change a positive institution involves
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CHURCH MEMBER'S MANUAL.
the power to abrogate entirely. God, only, possesses this
power. It has never been delegated to any of his creatures.
Obedience to a positive institution of God, therefore, consists
in two things: First, the spirit of sincere obedience; in which
the understanding, the conscience, and the heart, unite their full
assent. It is the province of the understanding to determine
whether the command is from God, and in what form obedience is required, but not to inquire into the propriety of the
action enjoined, nor whether some other act or form will not do
as well; it is the province of conscience to recognize the supreme
authority of the Lawgiver, and to impel implicit obedience;
while the heart, moved by ardent love to Christ, consecrates the
whole. Second, the literal doing of the specific action which is
enjoined. Some other action than that commanded, or some
other form observed as a substitute, on the ground that no
mere outward form can be, in itself, essential to salvation, is
not, and from the nature of the case cannot be, obedience to a
positive institution of Christ. Sincere obedience, growing out
of love, and the literal performance of the thing commanded,
are both essential.
SECT. 1. The Sabbath.
1. At the creation, God blessed, sanctified, and set apart one
day in seven, to be observed by the whole human race as a day
of rest from labor, and to be devoted to religious duties. Gen.
2: 1-3, compare Ex. 31: 17.  The necessity of one day in
seven as a day of rest is also illustrated by experience; so that
the principle seems to be founded in the nature of things,
though revealed as a positive command.
2. The precept for the observance of the Sabbath is incorporated in the moral law, all the precepts of which are binding on
all men, at all times.  Ex. 26: 8-11; Lev. 23: 3, compare
Acts 15: 21; Neh. 13: 15-21; Is. 56: 2-6.  Jer. 1: 24,
25. It is therefore, of perpetual force.
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DOCTRINES.
3. At the resurrTection of our Saviour, the particular day on
which the Sabbath is to be kept, was changed, in such a way,
that, while the design in its observance is the same, the obligation t9 keep it holy is rendered still more impressive. Concerning this change it may be observed, 1. Christ possessed, pand
claimed, authority to regulate the observance of the Sabbath, in
all respects, as he saw fit.  Mark 2: 28; Luke 6. 5.  2. His
example, and the grounds of his defences against the charge of
violating the Sabbath, prove that he had no intention to abolish,
but to vindicate it from superstitious abuses, and restore it to
its original design. 3. The resurrection of Christ from the
dead, is incomparably the greatest event connected with the
history of this world. If the finishing of the work of creation
was worthy to be commemorated by a Sabbath, surely the resurrection of Christ, the finishing act in the great work of redemption, was much more so. 4. His example in meeting his
disciples for religious instruction on the first, instead of the
seventh day, as before, plainly indicates his purpose to change
the day.  Matt. 28: 9; Luke 24: 34, 18; John 20: 19, 26.
5. On this day, at the festival of Pentecost, the Spirit was
poured out in so remarkable a manner and degree.  Acts 2:
1-21. 6. It is evident that the Apostles knew the day to be
changed, for they met the disciples for worship, and to celebrate
the Lord's Supper on the first day of the week.   1 nor. 16: 1,
2; Acts 20: ~7; Rev. 1: 10.  As they were Jews, it is evident
they would have met on the seventh day for these solemn
observances, had ndt the Lord Jesus instructed them to meet
on the first day. They also taught that the disciples were not
under obligation to keep the seventh day.  Col. 2: 16, 17.
The sum of the teaching of the Scriptures, respecting this
positive institution of religion, appears to be: 1. God has, from
the beginning of the world, required men to devote one-seventh
part of the time to religious purposes. 2. The particular day first
fixed upon-the seventh-was selected as commemorative of
the completion of the work of creation, particularly that of man,
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CHURCH MEMBER'S MANUAL.
the last and noblest of all, then sinless and holy. 3. The in
stitution was reaffirmed before the giving of the law, showing
that it was intended for the whole race offallen men. 4. The
observance of the Sabbath on the seventh day was enjoined on
the Jews, in the most solemn manner, in the ten command ments. 5. In other parts of the Jewish law, some special
observances were enjoined on that people respecting the manner
of keeping the day, which were intended for no other people
6. In our Saviour's time the Jews had-greatly perverted the in
stitution, by self-righteous and superstitious additions.   7. Christ
possessed full power to change the day, or the manner of
keeping it, or to abolish the Sabbath altogether.  8. In the exercise of His supreme authority, He, while on earth, abolished
a part of that law of the Sabbath which was given to Moses
but confirmed and perpetuated the original institution. 9. After
his resurrection, instead of meeting his disciples on the seventh
day for religious purposes, as he had done before, he met them
on the first day. 10. The Apostles met for worship, and to
break bread, on the first day. 11. They called it the "Lord's
day." 12. They were evidently instructed by our Lord himself to do so. 13. They teach us that the Jewish, or seventh day
Sabbath, is abolished. 14. They evidently intended to transmit
the resurrection day of Jesus, as the true sacred dgy to Christians.
It is the duty, therefore, of all persons to abstain from labor,
either by themselves, or those under their care; and from
pleasure on the Lord's day, the first day of the week, and to
devote it sacredly and entirely to religious improvement and
worship.  "God sanctified it," that is, set it apart from a common to a sacred use.' Remember to keep it holy,' or to conse
crate it all to the service and worship of God. The example
of our Lord, and his Apostles shows that the public worship of
God formed an essential and important part of the duties of
this day.
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I 
DOCTRINES.
SECT. 2. Baptism.
Th-,re are two symbolic ocrdtinances, or sacraments, in the
kingdom of Christ, which are of universal and perpetual obligation on all believers, and Christian churches.  These are,
Baptism, and the Lord's Supper. Both are positive institutions; the obligation to obedience arising from the fact that
they are of Divine appointment. The proof that they are so,
must, from the nature of the case, be derived from the Scriptures alone.                           4
I. The nature of baptism. We find, by comparing Luke
3: 2, 3 with John I: 33, that baptism was instituted by John
the Baptist, in obedience to the express command of God, then
first revealed to him. It was confirmed by the example, Matt.
3: 13-17;  Mark  1:9-11; Luke 3  21; John  4: 1; and
command, Matt. 28: 19; Mark 16: 16; of the Lord Jesus
Christ; and thus established to be a standing ordinance of
Christianity to the end of time. Being a positive institution,
it requires literal, as well as sincere obedience. A specific duty
is enjoined on the believer. The obligation to perform it, arises,
not from our discovery of its fitness, or significancy, or its utility,
but from the plain, express command of Christ alone. To
substitute any other action in the place of that which is commanded, is to impugn the wisdom, and to set aside the authority of the Supreme Lawgiver. No other action, or outward
rite, than the one which is commanded, whatever that is, can
be baptism; because the command to believers to be baptized,
always has for its object the performance of a certain specific
action; which action, and nothing else, constitutes baptism.
The power to substitute some other act, form, or rite, involves
the power to abolish the ordinance entirely.
Baptism, the first of the two Christian sacraments, is the
prescribed form of that public vow, or oath of consecration to
Christ, which is enjoined on every believer. A Christian sac                             7*
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CHURCH MEMBER'S MANUAL.
rament is a silent language of symbols; or of actions expressive
of the leading facts, and fundamental truths, in the way of salvation by Christ. Unlike any written or spoken language, it is
in its nature universal and unchangeable; while the meaning
of words, written or spoken, is limited to one nation or tribe of
men, and is ever changing. Had the prescribed vow of public
consecration to Christ, been enjoined in words only, the meaning would have been plain to but one people, and by the constant changes of language, would soon have ceased to convey
the original meaning even to them. But the meaning of a symbolic action, not only remains unchanged by the mutations of
language-the symbol speaks a universal language; and conveys the same meaning to people of all nations and tongues, and
of every age.
Actions, too, speak the feelings of the heart in a plainer language than words; even when  the latter are fully intelligible.
Solemnly impressive and deeply instructive as the words of
Christ are, his ACTIoNs are much more so.  The most important
and affecting of these are, " that Christ died for our sins, according to the Scriptures, that he was buried, and that he rose again,
the third day, according to the Scriptures."-1 Cor. 15: 3, 4.
These actions of the Saviour, the Scriptures teach us, are
symbolized in'baptism. Rom. 6: 4; Col. 2: 12. Whenever
and wherever this ordinance is administered, it is designed to
proclaim to the world the sublime and joyful truth, that Jesus
died for our sins, was buried, and rose again. These, his actions,
are also of infinitely.more importance to the world than his
words; for, without them, the words of the Prophets would have
been falsified, and his own teachings rendered of no avail. It is
fitting and necessary that the actions of Christ, on which the
fulfilment of Scripture and the salvation of men depended,
should be symbolized and their memory perpetuated by an expressive corresponding action on the part of believers, to the end
of time. 
A certain specific and definite outward action, therefore, be
154 
DOCTRINES.
longs to the nature of baptism.  The thing which is essential to
its va    lidity-that which constitutes it baptism, and without which
there c    an be no baptism-is, THE ACTION, sincerely performed;
and not the quality of the administrator, or of the liquid employed. The utility of baptism, as a public ordinance of religion,
consists in its power to symbolize, and to exhibit impressively
the great facts and truths in the plan of redemption by Christ;
consequently if the outward form, or action, be changed, something else than baptism is substituted in its place, and it is no
longer baptism.
The Scriptures further teach us, respecting the nature of baptism, that it is not only symbolic of what Christ is to them, and
has done for them, in his own person, but of what believers are
themselves to be, and to do. As he has died for their sins, and
is risen again for their justification, so they are required to be
dead to sin, and to rise to a new and holy life. This they solemnly profess in baptism; and this, baptism is designed and adapted
to express.  Roin. 6: 4;  Col. 2: 12.  These passages teach
us that baptism symbolizes the death, burial, and resurrection
of the believer; corresponding by an expressive emblem, to the
literal death, burial, and resurrection, of the Son of God. In
these two things consists its nature, as an ordinance, or positive
institution, of Christ.
Baptism is, then, the divinely appointed form of ratifying
God's covenant of grace with every believer. Christ is the real
baptizer; for although he never administered baptism with his own
hands, yet as the ordinance is performed by his servants, acting
in his behalf, in obedience to his command, and in imitation of
his example, it is Christ's act, John 4: 1, 2, compare 3: 22;
and is in its nature a pledge, on his part, of spiritual blessings
to the believer who sincerely assumes, and faithfully fulfils the
conditions of this covenant, or enactment of grace: on the part
of the recipient, it is a solemn assent to every part of that covenant, expressing more forcibly than words could do, the feelings
155 
CHURCH MEMBER'S MANUAL.
of a penitent, in receiving free forgiveness, spiritual cleansing,
life, and the hope of heaven. It is then,
ON THE PARON THE PABRT OF THE  ELIEVER.
1. An  acknowledgment of the
rightful mastership, the universal,
unlimited authority of the Lord
Jesus Christ; of his perfect right
to require any and every form of
obedience which he pleases. The
faith of Abraham was made perfect
by simple, uninquiring, unhesitating obedience to a known  command of God, even when he was not
only unable to see any reason for
it, but when many against it must
have occurred to his mind.  Gen.
32: 1-14; Rom. 4:18-22.  It is
obedience to the ordinance of baptism, in the same spirit which ren ders it " the answer of a good conscience toward God." 1 Pet. 3: 21.
2. A  public, solemn  confession
of sin.  Matt. 3: 6, 8; Mark 1: 5;
Luke 3: 3, compare Lev. 4: 4, 15,
24, 29, 33.   In  the  expressive
symbolic action  bf baptism, the
penitent sinner sets forth before
the world the deplorable truth of
his sinfulness before God, of which
he has become deeply convicted, is
sincerely sorry, and which he earnestly desires to break off by repentance, and that he hopes to be
forgiven. Acts 1l3: 24, 38.
3. A  full admission, and clear
recognition of the grand Scriptural
doctrine, that the sins of the soul
are the things which really defile'
a man.  Compare Mark 7: 20-23,
with  Lev.  10:10;  15:31.  By
ON THE PART OF THE SAVIOUR.
1. A sovereign command, ordi nance, or enacted law.  He gave
it as "Head over all things to the
church," and as possessing, and ex ercising supreme Divine authority.
Matt.  28: 18, 19; 11:27; Eph.
1: 22; Col. 1: 16-18.  He joined
obedienc e  to      th is comman d  w ith
the promise    of salvation; M          ark
16: 16;         Acts 2:  37, 38; and what
God " hath joined, let no man put
asunder." Baptism, presented to
the mind of the convert simply as
a test of submission and obedience
to Christ's authority, with no other
assigned reason, is well adapted
to impress the truth that he is
King, and Lord of all.
2. The appointed token, and
pledge of the remission of sin.
Mark 1: 4. As baptism is, on
the part of the believer, a confession of sin, and as forgiveness
is promised to those only who confess their sins in Christ's appointed
way, 1 John 1: 9, 10; it is spoken
of in the Scriptures as the specific
act of outward public obedience, in
connection with which the forgiveness of the believer is promised
and declared. Acts 2: 38.
3. It represents, and impressively illustrates the Divine agency
employed in cleansing, renewing,
and sanctifying, guilty but penitent sinners. As water cleanses
the body from defilement, and was
156 
DOCTRINES.
illustrating and enforcing this impressive truth, "the law  was our
schoolmaster to bring us to Christ;"
and accordingly we find, that when
the Lord in a vision sent Ananias
to Saul, he came to him and said,
" Arise, and be baptized, and wash
away thy sins:" a form of speech
forcible in itself, but especially so
to men so intimately acquainted
with  Hebrew customs, and with
those Scriptures with which  the
same idea is closely interwoven.
By his baptism, Saul confessed,
that notwithstanding his scrupulous
observance of the law, Acts 22: 3;
23: 1I; Phil.  3: 6; hlie was still
defiled with sin, till cleansed by
appo         inted to symbolize  the leansing from the spiritual defilements
represented under the ceremonies
of the Mosaic law, Ex. 29: 4; Lev.
11.: 32;  17: 16, et c., c om  pare Act s
22:16; Heb, 6:    2;  9: 6 10; th   e
believer is baptized in water, to
denote that cleansing of the soul
which is effected by the Holy
Spirit, and is promised in connection with baptism, Acts  2: 38;
19: 5, 6; through the efficiency
of the great atonement made by
Christ, to which all the typical
cleansings and purifications under
the law had ultimate reference,
and which imparted to them all
their value and significancy. Heb.
10: 4, 9, 14, 22; 9: 11-14.
4. It represents the entireness
of that spiritual cleansing, co-ex tensive with the total pollution of
the sinner, which is promised to
the obedient believer in Christ in
that covenant of which baptism is
the visible sign and ratifying
pledge. The Saviour gave a sol emn promise to his disciples of a
baptism in the Holy Spirit, of
which that received by the disci ples of John in Jordan was an em blem; Matt. 3:11; Mark 1:8;
Acts  I: 5; which  promise was
literally fulfilled, Acts 2: 2-4, com pare 10: 44; 11: 15.
5. It is the symbol of the raising
up to a new, innocent, holy life,
the penitent believer who was be  fore dead in sin, but is now dead
to sin; in doing which, by the
hand of his minister, the Saviour
Christ.
4. It is a confession by  the believer of the humiliating truth also
taught in the Scriptures, that this
sinful defilement is total, having
infected soul and body, from  the
crown of the head to the sole of the
foot,-Ex. 29: 20. See above, Chap.
2, Sect. 3.  Rom.  8: 7, 8,  Compare  Deut. 27: 26, with   James   2:
10.  As  the sinfulness of men  is
total, so must be its confession;
when that confession is made by
means of a symbolic action, the
action must be such as will represent the total sinfulness which is
confessed.
5. As baptism is a figure of the
overwhelminrg sufferings of Christ,
Matt. 20: 22; Luke 12: 50; and
of his burial in the grave, Rom. 6:
3, 4; after his death for sinners,
the believer, in the act of baptism,
1 5'i 
CHURCH MEMBER'S MANUAL.
acknowledges that he deserves all
from which that death delivers him
-the  overwhelming  sorrows  of
eternal death; Rom. 5: 9; 1 Thess.
1: 10; and in being  raised  up,
signifies his faith in the resurrec tion of Christ from the dead, in His
ability  to deliver him from  the
power of spiritual death,  and to
enable him to live a new life of
obedience, righteousness, and true
holiness. Phil. 3: 10; 2 Cor. 5:
14, 15, 17, 21.
6. It is a public profession of
faith in Jesus Christ,  as the  Son
of God,  the only  Saviour of sinners, who by his perfect obedience,
and vicarious death, has  met all
the demands of eternal justice, obtained  forgiveness of sins, and the
gift of eternal life for every  believer.  Gal.  3: 24-27;  Acts  2:
41; 8: 12, 37; 18: 8; 1 Pet. 2:
24; 3:18.
7. It is a solemn form of consecration to Christ,  to love, serve,
and trust in him, tp forsake all sin,
to live  soberly, righteously,  and
godly, in confident expectation of
perfect holiness and felicity when
He shall appear the second time,
"to be glorified in his saints, and to
be admired by all them  that believe."   Rom. 6: 1-14; 1 Cor. 12:
13.
g    iv e   s this as t he tok en of reprieve
from the       condemnation t    o          eternal
death, in which sin had involved
him.  Col. 2: 12; Rom. 6: 8, 9,
10. As He has in this impressive
ordinance raised the believer's
body from the image of literal
death, in which it was while buried
Deneath the    bapti smal  wat   ers; he
has  ordained baptism to be the
token and promise of spiritual
grace, to enable the believer to
"walk in newness of life."
6. Baptism presents to the believer the sufferings and death of
an atoning Saviour, as his only
ground of hope for acceptance
with God, in the form of a visible
pledge that his sins shall never be
mentioned to his shame, nor be
remembered for his condemnation,
at the final judgment.-Mark i6:
16; John 5: 24; 6: 40.
Being thus in its nature a spiritual service intended for and
adapted to those only who are born of the Spirit, it conveys no
benefit to others. As it is the initiatory ordinance into the
kingdom of Christ, and a public assumption of the obligations
of Christianity, it introduces the recipient into some Christian
158
7. It is the appointed act of
obedience in -which the sincere believer is assured of the gift of the
Holy Spirit to subdue his sinful
affections, to quicken his faith and
love, that he may overcome the
world, grow in grace, and in the
knowledge of Christ, and adorn his
profession by, a holy.life.. Acts 2
38; 16: 34. 
DOCTRINES.
church. Performed by a pastor, pursuant to a vote of the
church, baptism is the introductory rite to its fellowship, privileges, and duties.  Performed by an evangelist or missionary,
where no church exists, its initiatory obligations and meaning,
equally strong, are prospective. It prepares, and lays the recipient under obligation to enter into church covenant relation,
with others who may in like manner be prepared to enter with
him into that relation.
II. Subjects. The nature of baptism requires that the subjects of the rite be persons capable of intelligent and responsible
action. Being enjoined as an act of obedience, it is of course
binding on those only who can perceive and feel the obligation
to obey. There is no command to bring, carry, or force, any
class of persons to be baptized; no one class, not even ministers, much less parents, are held responsible for the baptism of
any other class. There is no command, to any one to carry infants to be baptized, nor any example of it in the Scriptures.
The command which creates obligation to be baptized, is in all
cases directed to those whose duty it is to receive the rite.
The Scriptures contain but one passage which commands even
ministers themselves to baptize, and then it is expressly limited
to those who have previously been made disciples, and who, if
obedient, would request to be admitted to the ordinance. Matt.
28:19.
It is further evident, from the plain declarations of Scripture,
that none but believers in Christ should be baptized.
1. From the Saviour's commission to his ministers in Matt.
28: 19; Mark 16: 15, 16   This authorizes the baptism of
believers, and of no others. The minister who goes beyond this
violates, and forfeits his commission.
2. The numerous examples of baptism in the New Testament.
John the Baptist required repentance and faith in the coming
Messiah, as qualifications for baptism.  Matt. 3: 5-17; Luke 3:
3-9; Acts  19: 4.  On  the day  of Pentecost, "They  that"
gladly received  his word, were baptized."  Acts 2: 41.  At
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CHURCH MEMBER'S MANUAL.
Samaria, "When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ,
they were baptized, both men and women."-8: 12.  "What
doth hinder me to be baptized? If thou beli?evest with all thy
heart thou mayest."-8: 3 7.  Other examples of the same kind
might be cited, but these are sufficient. 
3. The Scriptures contain no precept or example which authorizes the baptism of any persons but believers.  This is fully
admitted by the most eminent theological writers, in all religious bodies.  This fact alone, is sufficient to prohibit ministers
from baptizing any other class of persons. There is no command prohibiting the baptism of bells and animals, as the papists
do, nor is any needed by obedient Christians.
The account of the baptism of certain households, Acts 16:
has been cited as implying the baptism of some who were not
believers.  Were a household composedlentirely of believers an
impossibility, this argument would be valid. But it should be
remembered that four or five believing families are mentioned
in the New Testament; while only three, those of Lydia, Stephanas, and the Philippian jailer, are declared to have been all
baptized, and two of these are expressly mentioned as composed
entirely of believers. What inference, then, is to be drawn from
the circumstance that one family is said to have seen baptized;
though it is not also expressly recorded in that one case, that all
were believe rs? Simply, that the latter fact is omitted; as we
infer that the believing families were baptized, in those cases
where this circumstance is not recorded.  The commission authorized the baptism of believers only; we are to infer, therefore, that all the members of this family became believers, unless
plainly told that they were not, or unless the thing be in itself
impossible.*
* There were eight baptized families belonging to the Karen Baptist
mission before it was as old as the Apostolic mission, at the time when.
the family of Lydia was baptized. The Christian Watchman, of Jan.
29, 1841, preser.ts authentic proof of the existence, at that time, of up
160 
DOCTRINES.
IlL. Objects. No spiritual grace or virtue, is conferred or
transmitted by the mere ceremony of baptism. Yet it has important objects, when it is administered according to the Divine
command, and received in the spirit of a true disciple, and
teaches weighty lessons.  The believer is baptized "in the name
of the Father, and of the Son, and of the Hioly Ghost;" or, by the
authority, in honor of, and dedicatory to, the Creator, the Redeemer, and the Sanctifier of men. The objects are,
1. To set forth to the world, in a solemn, public act, the sovereign claims of God, to any, and to every form of obedience,
submission, and love, on the part of Hiis creatures, which He
may see fit to enjoin.
2. To separate, and set apart the followers of Christ, from the
world.
3. To exhibit the leading facts and doctrines in the plan of
redemption, by the mediation of the Son of God.
4. To assure believers of their personal interest in the Divine
promises.
5. To ratify their individual covenant with God.
6. To enable all believers, of every language, and of no language, learned and unlearned, to testify to the world their faith
in a crucified, buried, and risen Saviour.
7. To form the initiating token, and visible badge of church
fellowship.
IV. Administrator. The commission to baptize was given
to the first teachers of the Gospel, as such; Matt. 28: 19; and
was exercised by them, whether Apostles or evangelists. 1 Cor.
1:14; Acts 8: 12,38;  9: 17, 18; 10:48.  No instance of
baptism by any person, not a minister of the Gospel, is given in
the New Testament; nor is there any precept which determines
the qualifications of an administrator of the rite. It is, therefore,
Scriptural and proper, that the ordinance be performed by the
wards of fifty baptized households, connected with Baptist churches,
every member of whom was baptized on profession of faith, and added
to the church.
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CHURCH MEMBER'S MANUAL.
regular ministers of the Gospel, in all cases, if possible. Yet, if
no minister can be obtained, or in places where there is a general
departure from the true form, a pious layman, acting with the
approbation and in behalfof the church, might, as a matter of ne cessity, baptize. The essence of baptism is, the immersion of a
believer, in the name of the Father, and of the Son, and of the
Holy Ghost, performed in all decency, and good sincerity, as an
act of obedience to Christ. The character of the administrator
cannot invalidate baptism, where these essential requisites unite.
It is, therefore, customary with our churches, to receive to mem bership, persons who have been baptized, on a profession of
faith, by ministers who are considered unbaptized. If these
persons received the rite in good faith, as an act of obedience to
Christ, there is no cause for repeating it. If they were not bap tized as believers, and if it is doubtful whether they were believers or not, and they are not satisfied with their baptism, they
should receive the ordinance as if no such ceremony had taken
place. But if they have been baptized as believers, on a profession of their faith, the rite should not be repeated.
V. Circumstances. Every church should have a convenient
place for baptizing, provided with a sufficient quantity of pure
water. In large cities, baptisteries within the houses of worship,
are necessary; but in places where a river, pond, or canal, is
easy of access, it is customary to resort to them. Regard should
be had to the convenience of spectators, and to every circumstance which affects the solemnity and impressiveness of the
scene.
Singing, and prayer, with an address to the spectators, if convenient, should form a part of the services, all of which should
be in the highest degree solemn and devotional.
The length of time which should intervene between conversion and baptism, depends on the circumstances in the case
of each individual. A reasonable time should be taken to obtain satisfactory evidence that the candidate is a true convert.
This satisfaction might. in some cases, be obtained very soon;
162 
DOCTRINES.
in others, where the candidate is little known to the minister, or
to the members of the church, of if his moral character has previously been bad, more time is required. In all cases it should
be kept distinctly in mind, that the delay is not to ascertain
how well the candidate can serve God out of the church, but
to give the church time to be satisfied that he is a true convert,
renewed by the Spirit of God.
SECT. 3. Proof that Baptism is Immersion.
That some one specific, bodily act, is enjoined on the believer,
as baptism, is plain; the doing of which act, in the spirit of sincere obedience to the Lord Jesus Christ, constitutes Christian
baptism. It cannot be an indefinite use of water, as a religious
rite, because the command to be baptized, includes no mention
of the liquid to be employed. We learn, from examples only,
with the incidental circumstances recorded in the New Testament, that it was water. The command directs the believer's
mind-not to the liquid to be used, nor to the character and
qualifications of the administrator; but solely to the act which
he, in the spirit of obedience, is to do; the doing of which act,
and nothing else, is baptism.   The force of the command, "be
baptized," is directed, therefore, solely to the symbolic action
which is appointed by the King of kings, to be the unchangeable token of separation to the Christian faith.
Can we ascertain what action this is? And is the proof sufficient to render the duty to perform that specific action, instead of
any other, obligatory on the conscience of every disciple? If
not, then baptism, as a positive institution of Christianity, is lost.
If we cannot ascertain what baptism is, we have no right to
substitute something else in its room; for this was the sin of
Nadab, and Abihu, who "offered strange fire before the Lord,
which he commanded them not." If we cannot ascertain what
we are required to do, as baptism, we are absolved from all obe dience to the command; if we can, then we are held account
163 
CHURCH MEMBER'S MANUAL.
able for the doing of it, literally. Baptism is as essential to
salvation as any other duty which we can as easily understand
and perform, and which is enjoined with equal solemnity and
distinctness.
That the action required, as baptism, is the immersion of the
body of the believer, is evident from the following, among many
other reasons.
: 1. The Greek word, baptizo, which is always used to desig nate the rite, signifies immerse. It was uniformly employed in
that sense, in classic and scientific writings hundreds of years
before the New Testament was written. The lexicons all define
the word, "to dip, to plunge, to immerse."   "All  lexicographers, and critics, of any note," says Prof. Stuart, "are agreed in
this." Says Dr. Campbell, "It is always construed suitably to
this mieaning."  Stourdza, a native Greek, says, " Baptizo has
but one signification. It signifies, literally, and invariably, to
plunge." Bretschneider, who is considered the most critical
lexicographer of the New Testament, says: "An entire immersion belongs to the nature of baptism."  This is the meaning
of the word."   Helre is the testimony of four eminent, and impartial critics; a Greek, a German, a Scotchman, and an American; not one of whom is by profession a Baptist; and hundreds
of the same kind might be added.
That the word was used in this sense by the classical writers,
is fully shown by Stuart, Carson, Ripley, and others, and is not
disputed.
In the Septuagint, a Greek version of the Old Testament,
and in the Apocrypha, it is used in the same sense.
No instance has been proved of the use of this word in the
sacred and classical writings, in all its literal and figurative applications, where it is not properly construed in accordance with
the primary meaning of immersion.
It would be easy to fill a volume with quotations from eminent writers, who are not Baptists, of the same import as ths
specimen from Calvin: "The very word baptize signifies im
164 
DOCTRINES.
merse, and it is certain that immersion was the practice of the
ancient church."
2. The circumstances incidentally mentioned in connection
with the instances of baptism, clearly imply immersion. The
places selected, whenever mentioned, are in all cases adapted to
immersion.  John baptized "in Jordan," Matt. 3: 6; "in the
river of Jordan," Mark 1: 5.  The reason assigned why" John
was baptizing in Enon, near to Salim," is, " because there was
much water there." As if to prevent the possibility of misunderstanding, we are told for what purpose the water was used;
"they came and were baptized." John 3: 23.
In the case of the Ethiopian, the circumstantial minuteness
of the account admits of no reasonable doubt that he was immersed. "They came to a certain water." This is the occasion
of his request to be baptized. "And they went down both into
the water, both Philip and the Eunuch, and he baptized him."
Then, they "came up out of the water." If the meaning of the
word baptizo were doubtful, such an example as this should
settle it in the minds of candid men. No instance is mentioned
of baptism in the synagogue, or on a momuntain; no mention is
made of water being brought to the place of administration for
the purpose of baptism.
3. The uniform practice of the Christian world, for several
centuries, and of large portions to the present day, shows in
what sense the command was understood. On this point, the
testimony of ecclesiastical historians, of the first order, as Mo sheim, Neander, and Gieseler, is unanimous, and overwhelming,
that immersion was the practice.
Among the Greeks, in whose language the New Testament
was written, it is well known that immersion is uniformly prac
tised to the present day; whether infants or adults are the sub  jects.
Says Prof. Stuart,* after exhibiting numerous proofs that the
early churches, after the times of the Apostles, practised immer                     * Bib Rep., vol. iii, p. 59.
165 
CHURCH MEMBER'S MANUAL.
sion, "But enough.' It is,' says Augusti,'a thing made out,'
viz., the ancient practice of immersion. So indeed all the writers who have thoroughly investigated this subject, conclude. I
know of no one usage of ancient times, which seems to be more
clearly and certainly made out. I cannot see how it is possible
for any candid man, who examines the subject, to deny this."
SECT. 4. Duty of a Church in regard to Baptism.
It is certain, then, that the Saviour commanded believers,
and no others, to be baptized-a word which then conveyed a
definite meaning, about which there was no dispute —and that
he required the performance of a well-known, significant action.
It is highly imiproper to suppose that the Saviour would employ a word of doubtful, or equivocal import, in circumstances
so solemn. The practice of the Apostles, and early Christians,
leaves no doubt in what sense they understood the command.
No doctrine of the Scriptures admits of clearer proof, than that
immersion is the baptism commanded, and exemplified, by our
Saviour; not a practice of the early churches, can be more fully
made out. Indeed, so full is the proof, that the immersion of
a believer, in the name of Father, Son, and Holy Ghost, is undoubted baptism, that this point is universally conceded, even
}by those who do not practise it.
What, then, is the duty of a church respecting it? In the
proper place it has been shown that each church ought to take
the Scriptures for its guide, and in the exercise of its collected
wisdom, humbly imploring the Spirit's teaching, to interpret
and apply their doctrines and precepts to all its members, and
to all who seek to become so. Thus, personal piety, or regeneration, is the essential, invariable prerequisite to church-membership. This is the point to be ascertained in the case of every
candidate.' Has this person been born again? Is the evidence
which he has given to this church, sufficient to warrant his rYception to our fellowship?'  This question the church must, in
166 
DOCTRINES.
each case, decide. In order to discharge this great trust, she
must understand clearly the meaning of her Lord, "except a
man be born again, hlie cannot see the kingdom of God."
The duty of each church to decide for itself, what are the essential doctrines and duties of Christianity, has also been shown.
These doctrines, the members of the church, individually and
collectively, agree to maintain and promote among themselves,
ill their families, and in the world. In like manner each church
is bound to declare for itself, what are the ordinances of the
Gospel, and how they are to be administered. They must declare what they conceive to be the meaning of the command
respecting baptism, and require obedience to it, as a condition
of fellowship.  There is "one faith," and "one baptism," as well
as "one Lord."  Therefore, in accordanceiwith the principle already established, that each church is the only authoritative
interpreter of the laws of Christ for its own members, the church
is required to decide what that "one baptism" is, to govern all
its practices accordingly, and to make it the unalterable condition of membership.   The obligation of each church to maintain
the law of baptism, in its integrity, is peculiarly sacred, because
that law can be so easily understood and applied, and because
departure from the true practice has been the source of immense
evil to the cause of Christianity.
SECT. 5. The Lord's Supper.
I. Its nature.   This ordinance was instituted by the Lord
Jesus, in person, when the event which it was to commemorate
was yet future. Like baptism, its significancy was, for a time,
prospective and prophetic. The following are all the passages
which give an account of its origin.  Matt. 26: 26-29; Mark
14: 22-25;  Luke 22: 19, 20;  1 Cor. 11: 23-26.   From
these we learn, 1. That the broken bread is thle emblem of the
Saviour's body, broken on the cross, for sinners; and the wine
the emblem of his shed blood. 2. That the eating of one, and
167 
CHURCH MEMBER'S MANUAL.
the drinking of the other, are essential to this ordinance. 3.
That this is a representation of the death of Christ for his people.
4. That the partaking is an expression of faith in Christ as the
Saviour, who, by his blood, has made atonement for sinners.
5. That it is a token of assent to the new covenant. 6. That
all Christians are under obligation to observe it. 7. That it is
a standing, perpetual ordinance, till the end of the world.
Like baptism, it teaches by expressive symbols.  The  communicant declares his entire reliance for salvation on the atonement of Christ, and his sole dependence on him for the support
of spiritual life, as natural life is sustained by food and drink.
It is a spiritual feast, at which the Saviour is present, as the
head of his spiritual family. Through it, he assures each member of his condescending love. The sincere communicant honors
the Saviour's cross, and testifies' that the blood which he spilt
thereon is the only source of his peace, hope, and joy; the
Saviour assures him of pardon, and eternal life, through the efficacy of his sacrifice.
II. Purposes. These appear to be twofold. First, the ordinance has public and general bearings, of the highest importance
to the continuance of the Christian religion in the world. It is
a standing, public, unimpeachable witness of the genuineness
of the New Testament writings, and of the truth of Christianity.
It is impossible to explain the existence and origin of this ordinance, but by admitting that it has come down from the Apostles, and was instituted by "the Lord Jesus, the same night in
which he was betrayed." It thus stands before the world, from
age to age, an infallible witness of the expiatory death of Christ,
and the truth of the story of his sufferings.
In the public and general bearings of this ordinance, then, it
is, 1. Commemorative.   "This do in remembrance of me."  It
calls to remembrance the person of Christ, the fact that'he came
in the flesh, that he walked the earth as a man. It calls to remembrance his teachings. It commemorates his sufferings and
death. The memory of all these things is strengthened, renewed,
168
Jr 
DOCTRINES.
and perpetuated, every time this ordinance is observed. 2. It
proclaims, and publishes these truths: "As often as ye eat this
bread, and drink this cup, ye do show [i. e., publish and proclaim] the Lord's death." This important purpose of the Lord's
Supper, should never be forgotten, or disparaged. The remembrance of the death of Christ should not only be refreshed in
the minds of Christians, but some memorial of it should ever
be kept before the world. 3. It is a solemn avowal, and united expression of love for Christ, by each individual believer,
and by the church as a visible body. It is His love which is
commemorated and proclaimed. These considerations are sufficient to show its importance.  The continuance of the Christian religion is identified with this ordinance. This leads us to
consider,
III. Its Obligation and Perpetuity. Its public bearings and
importance render the obligation to observe it peculiarly sacred.
It is the visible showing forth of Christ crucified for the sins of
men. It connects us, by an unbroken chain of witnesses, with
the disciples around the last paschal table, and with the weeping
spectators at the cross. By it, we have more than recorded
proof that the nails were driven, that Jesus was lifted up, that
the spear was thrust into his side.  We have a standing sign,
whose origin cannot be disputed; a living symbol, transmitting
the same facts from witness to witness, fiom the Apostles to us.
The death of Christ is the most momentous event in the world's
history, and its expiatory nature the most important doctrine
to be substantiated. The Lord's Supper testifies to the one, and
teaches the other. Wherever it is set aside, Christianity becomes extinct.
This view, rather than the hope of personal benefit, should
induce every Christian faithfully to observe and sustain this ordinance, in its original simplicity and integrity. Besides, the
Saviour's-words are explicit. "This do in remembrance of me."
That this command was intended for all Christians, and so understood, is evident.  Acts 2: 42; 20: 7. i That it is to be
8
169
.1 
CHURCH MEMBER'S MANUAL.
continued till the end of time, is plain from  1 Cor. 11: 2S.
"Ye do show the Lord's death till he come."
IV. Benefits. In addition to the public bearings of this
ordinance, it is the medium of conveying personal blessings to
the communicant.   "This cup is the new  testament in my
blood," Luke 22: 19; i.e.,' This wine is the sign of the new
covenant, founded in my blood.' Compare Heb. 11: 19-22;
Ex. 12: 13;  24:8.   The ordinance, then, is the token and
pledge of the benefits of Christ's death, to the believer.  " This
is my body, which is given for you."   The flesh of Christ is
eaten, and his blood is drank, in the same sense that sin is washed away in baptism-the sign, rightly used, involves the thing
signified.  On the contrary, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." The enlightened Christian receives
great spiritual blessings in this sacred ordinance. The Saviour
meets him at his table, to nourish his faith, his hope, his love
and zeal, to impart comfort, and satisfy every holy desire.
The beneficial purposes of this ordinance toward individual
Christians, are, 1. It is a direct exercise of love to Christ. It
thus strengthens the first gracious affection of the renewed soul.
2. A token of the believer's permanent union with Christ. 3.
A medium, or instrument of spiritual communion with him. 4.
And of the communication of the benefits of his obedience and
death to us. This ordinance, therefore, can never be a means
of grace to the unconverted; but its effects on them, if they presume to partake of it in their spiritual blindness, must be to
increase that blindness, and add to the greatness of their condemnation.   I Cor. 11: 29.
V. Qualifications of Communicants. The Lord's Supper is
a church ordinance. From its nature it requires associated observance.  The command  of the Saviour is, "Drink ye all of
it." Who are included in the word ye? The true answer tq,
this question settles the qualifications of communicants. First,
then, evidently, the disciples then present at the table. Second,
170 
DOCTRINES.
all who shall become such, " till he come." Those present were,
beyond question, all baptized believers; John 4: 1; therefore
the precept extends to such only.  Here another question arises:
In whom is the power vested, to decide who are qualified to
partake? In the same hands, evidently and necessarily, as is
the duty to decide who are entitled to the previous ordinance,
baptism; which prerogative, as is elsewhere shown, is committed
by the Saviour, to each church.-Those whom the church admits to the table, it declares to be disciples, and endorses them,
as such, before the world.
Participation in the Lord's Supper is, then, an expression of
fellowship, not between the individual members, but of the
church as a body, to each member. Therefore, the supposed
unworthy character of some'who may be permitted by the
church to come to the table, is not a reason why a member
should stay away. Hie should go, not to give scope to private
opinions and personal feelings, but to commemorate the Saviour's
dying love, to hold spiritual communion with him, and to show
forth the Lord's death. If unworthy communicants are present,
the responsibility does not rest on him, if he has done what he
should to induce the church to perform its duty. It is a poolr
resort, to turn his back on the Saviour because an unworthy
person has intruded to his table, and the church has not yet
driven him away.
The correctness of these views might be shown firom a variety
of considerations. That communicants must be baptized believers, is evident:
1. Because the Scriptures enjoin baptism as the first duty of
believers. This has been already proved.
2. None but baptized believers are mentioned in the New
Testament, as admitted to this ordinance. In Acts 2, those who
are said, verse 41,ato have been baptized, are mentioned in verse
42, as "continuing steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread."  In 1 Cor. 10: 16-20; 11:
20-34, the members of the church at Corinth are addressed as
171 
CHURCH MEMBER'S MANUAL.
communicants; and we have elsewhere proved that none but
baptized believers were members of the churches; therefore no
others are scripturally qualified to partake of the Lord's Supper.
3. The nature of baptism, and of the Supper, shows that
baptism should precede. In baptism, the believer declares that
having become dead to sin, he is buried in water, as in a grave,
from which he rises to a new spiritual life, emblematical of the
Saviour's death, burial, and resurrection. The Lord's Supper is
a spiritual feast, in which nourishment for the renewed soul is
represented. The instructive significancy of both would be lost
by reversing the order. In the first, the believer avows himself
a disciple of Christ, and enters his visible family.  The second
is a family feast, provided for the members of that visible family.
VI. Invitations to the Lord's Table.   The  Lord's Supper
being intended for Christians, in their church family capacity,
all the members, not under censure, or any disciplinary proceedings, are entitled to participate. As they only are amenable to
the discipline of the church, they are the only ones who may
claim admission as a personal right.  If others beside the members are admitted, it is by invitation. Consistency requires that
invitations be given only to members of churches of the same
faith and practice. No person has any cause of complaint, if a
church gives no invitations.  Every church has an undoubted
right to omit them at all times, if, in its judgment, the purity
or peace of the church will be best promoted by so doing; and
every church should do so, whenever its invitations may become
a cause of contention, or of jealousy. It is customary, in some
churches, to invite any members of other churches who may be
present and wish to participate to exhibit their testimonials to
the pastor and deacons for their approval, previous to the service; in others, a general invitation to "all members of sister
churches," is given.
VII. Time, place, and other circumstances. The proper administrator is an ordained minister. Respecting the frequency,
no rule is laid down in the New Testament. It ought to be oh
172 
DOCTRINES.
served so often as best to accomplish the purposes of its institution. Once a month is a good arrangement.
The Lord's day is the most convenient and proper time. The
hour is not essential. The word translated supper, may signify
any repast.  In the New Testament it is used to denote the
principal meal, which was taken in the afternoon. That is the
time commonly chosen by our churches.
The posture is not important. The most convenient method
is to sit in the customary seats, and receive the emblems from
the deacons.
The proper place, is the house in which the church meets for
worship. The Lord's Supper is a public, social ordinance, and
should never be administered privately, to an individual in a
sick chamber.  Being a church ordinance, it can be properly
administered only by the authority and in the presence of a
church.
SECT. 6. Public Worship.
Without entering upon the inquiry whether the duty of external worship can be discovered by the light of natural religion
alone, it is certain that the duty of public worship is taught in
the Scriptures, as a part of revealed religion. It was first enjoined in connection with the Passover. Ex. 12: 16. It was
also commanded as a part of all the Jewish festivals. Lev. 23:
2, 4, 8, 21, 24, 27; Num. 28: 25, 26; Ex. 23: 14-17.  Public worship on the Sabbath is enjoined as a universal and perpetual duty. Lev. 23: 3. The same duty is taught by precept, by encouragement, by allusion, and by example, in all parts
of the Scriptures.  1 Chron. 29: 20; 2 Chron. 29: 28, 19;
Ez. 3:11; 6: 22; Neh. 8: 6,18; 9: 3, 6; Ps.9  14; 2:
25; 26: 12; 40: 9; 50: 23; 65: 1; 68: 26; 89: 7; 111
1; 149.
The duty of public worship on the Sabbath has also the sanction of the Saviour's example.  Luke 6: 6; 13: 10; and that
of the Apostles.  Acts 13: 14, 42; 16: 13; 18: 4.  These
173 
CHURCH MEMBER'S MANUAL.
passages, as well as the nature of the institution, show that the
duty of public worship on the Sabbath, is not affected by the
change of the day.  Compare Acts 20: 7; 1 Cor. 16: 1, 2
The neglect of public worship is also forbidden.  Heb. 10: 25.
It is evident, from these and other passages, that audible
prayer, including confession of sin, petition, intercession, and
thanksgiving; praise, expressed by singing, chanting, responses,
and reverential postures of the body, formed a part of public
worship.
The duty of public worship is, therefore, universal, and in its
tendency beneficial to all men. Every church is required to
sustain it regularly, and to provide all the necessary means to
render it attractive, and in the highest degree efficacious.
The order of public worship in Baptist churches, on the Lord's
day, is usually the following:
Morning.   1. Singing.  2. Reading the Scriptures.  3. Prayer. 4. Singing. 5. Sermon. 6. Prayer. 7. Benediction.
Afternoon.   1. Singing.   2. Reading the  Scriptures.  3.
Prayer.   4. Singing.   5. Sermon.   6. Prayer.   7. Singing.
8. Benediction.
If members are to be admitted, for the first time, to the Lord's
Table, it is customary for the pastor to give them the right
hand of fellowship in the presence of the whole congregation,
between the afternoon sermon and the last prayer. The hymns
sung, are given out an.d read from the pulpit. In some churches,
it is customary to commence the morning services with a short
prayer, called Invocation, and also to sing a hymn at the close
of the sermon.
SECT. 7. Preaching.
The Scliptures inform us that although the practice of discoursing publicly on religious subjects, has existed under all the
forms and dispensations of revealed religion, yet preaching wag
first made a positive institution by the Lord Jesus Christ. A
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i 
175
comparison of the passages which bear most directly on the
subject, establishes the following points.
1. That from the earliest times, even before the flood, and
through the patriarchal dispensation, when men associated for
worship, preaching was sometimes practised. Compare Gen.
5: 24, and Heb. 11: 5, with Jude 14, 15.  See 2 Peter 2: 5;
1 Peter 3: 19, 20; Gen. 35: 2, 3.
2. It was sanctioned by the example of Moses and of Joshua,
and of the kings and prophets of ancient Israel, though preachng was not, under the Mosaic Dispensation, appropriated to any
order of men, nor to any particular times or places.  Ex. 4: 30;
Deut. 1: 1-46; 4: 1-49; 5: 1; 6: 1; 8: 1; 9: 1; 31  1;
32: 1, 44; Joshua 24: 1-25. Preaching was not made the
special duty of the priest, and most of the preachers belonged
to other tribes than that of Levi.  Amos 7: 14, 15.  Preaching was one means of restoring the true worship after the return
of the Jews from the Babylonish captivity. Neh. 8: 1-18.
3. By the command of the Lord Jesus Christ, illustrated by
his example, preaching became a positive institution of Christianity.  Mark 16: 15; Matt. 28: 19; Luke 24  47; John
20  21;Matt. 4: 17,23; 10: 7; 13:2; Mark 1: 39;Luke
4: 44; 6:20; 12  1; 20: 1; 21: 37.   The example of the
Apostles shows how they understood this command.  Acts 2
14-47; 3: 12-26; 8: 5, 35;  10: 34-48; 11:X19; 13:5,
16, 46; 16: 13; 17: 2,22; 20: 9; Rom. 10  14.
4. The Scriptures teach us that preaching is the special in strumentality, appointed by God for converting men, and that
it naturally precedes baptism, church-fellowship, and the Lord's
Supper.  Matt. 28: 19; Mark  16: 15, 16; Acts 2: 41, 42;
8: 12, 35, 36, 37, 38; 10: 47; Rom. 10: 17; 1 Cor. 1: 18,
21, 23,24; 3: 5; 9  16; 2 Cor. 2: 15; 5: 19,20; Tit. 1:
3.  These passages show that after converts to Christ had been
made by means of preaching, they were baptized, admitted to
thle fellowship of the faithful, and to the table of the Lord.
5. The great theme of the Apostle.s' preaching, was Jesus
DOTRINES. 
CHURCH MEMBER'S MANUAL.
Christ-his example, his sufferings, death, and resurrection, his
ascension and exaltation, his atonement and intercession, his
supreme dignity, and his right to all the love, trust, and obedience of his people forever.  Acts  2: 36; 3: 16, 26;  4:
33;  5: 31;  8: 35;  9: 22;  10: 42;  13: 38;  26: 23;
Rom. 1: 16; 3: 22-26; 10: 9; 14: 10; 1 Cor. 1: 23;  2:
2; 15: 3, 4; 2 Cor. 4: 5;  5: 14, 21; Gal. 1: 3-9, 11,12;
6: 14.
6. Preaching formed a part of the exercises of public worship
on the Christian and Jewish Sabbaths, as well as on other
occasions, when the disciples and others were assembled. Acts
13: 14, 44; 16: 13; 17: 2;  18:4;  20: 7;  2: 1.
7. Finally, we are taught that the preaching of the Gospel,
is an institution designed to continue to the end of the world.
Matt. 28: 20.  It is a positive institution of perpetual obligation, because the necessity and benefits of it are, in their nature,
perpetual.
SECT. 8.   Civil Government.
Every particular form of civil government is a human institution, but the duty of yielding obedience to that under which
we live, is enforced by the positive precepts of Christianity,
1 Peter 2: 13-17, and by the example of the Saviour and his
Apostles.  Matt.  17: 24-27;  22: 21;  Acts 16:37.  WVe
are taught that civil government is an ordinance of God, that
resistance to it is resisting "the ordinance of God, and they that
resist, shall receive to themselves damnation." Rom. 13: 1-7.
The duty of contributing for the support of government is also
taught, verses 6, 7, and of prayer "for kings, and for all that are
in authority."  1 Tim. 2: 1, 2.  Ministers are commanded to
inculcate obedience to rulers and to magistrates. Titus 3: 1.
At the same time, obedience to civil rulers, is not a duty when
that obedience is contrary to the commands of God.  Acts 4
19, 20.  
It is not the form of government, then, but the fact of its ex
176 
DOCTRINES.
istence that renders obedience a duty. Every Christian should
be a peaceable and quiet citizen. If he lives under a government in which he has a voice in the choice of civil rulers, he is
bound to give it in favor of just men, who will rule in the
fear of God. A Christian is at liberty to hold office in the State,
provided its duties are not inconsistent with morality and piety.
'From these passages, and from all the teachings of Scripture
on the subject, it is evident that the just rights and powers of
civil government are all confined to temporal matters. Civil
government has no right to interfere, in the least, with religion,
either with doctrines, forms of worship, the administration of
ordinances, or the appointment or control of ministers. These
are things which God has seen fit to leave to the free action of
the human mind and the human conscience. If men under the
pretence of religious zeal infringe on the rights of other citizens,
they may be restrained or punished as for any other crime
against the peace and order of society; but for their religious
opinions and practices they are accountable to God alone.
8*
177
I 
PART III.
CHURCH GOVERNMENT.
EXPERIENCE has shown that human beings cannot live together in a social capacity without government. All history
proves, that a just, watchful, and vigorous civil government is
always necessary, to protect the quiet from the tyranny of the
ambitious, and the weak from the rapacity of the strong.
Pecuniary forfeitures, and penal inflictions, are the only efficient
sanctions by which such a government can be maintained.
Christian churches, being composed of persons who are professedly renewed in spiritual knowledge and in love, must also
have government adapted to their circumstances and wants.
Their members are enlightened and sanctified but in part;
they are exposed to the example of a selfish and wicked world;
they, therefore, need laws,* by which to regulate their individual
conduct, to preserve order, to restrain the unruly, to define and
protect the equal rights of all, so that the church may be the
home of peace, the pattern of propriety, the house of God, and
the gate of heaven. Besides, churches are always liable to receive unsanctified persons among their number, on whom
* "Of law there can be no less acknowledged, than that her seat is
the bosom of God, her voice the harmony of the world: all things in
heaven and earth do her homage, the very least as feeling her care, and
the greatest as not exempted from her power; both angels and men,
and creatures of what condition soever, though each in a different sort'
and manner, yet all, with uniform consent, admiring her as the mother
of their peace and joy."-Richard Hooker. 
CHURCH GOVERNMENT.
affectionate Christian admonition is spent in vain. But as their
government and laws are founded in persuasion and love, they
can, in the execution of their severest penalty, only return the
transgressor to the world, firom whence he came.
As the principles on which churches should be constituted*
have been exhibited, with the doctrinest which they are required to believe and to teach; the remaining point of inquiry, in
order to a complete view of the whole subject, is, what form of
government, or course of church order, policy, and action,
grows out of these principles of church constitution, and this
system of doctrine, united. For it must be obvious to every
attentive reader of the New Testament, that it contains no code
of enactments, specific statutes, or canons, for the exact ordering of Christian churches, like those given to the Jewish commonwealth. It makes no definite form of church government
essential to the salvation of its members. Personal salvation is
connected with personal holiness, and there can be no surer
mark of an apostate and corrupt church, than the setting up of
exclusive high church claims to efficacious grace only in connection with its own ecclesiastical arrangements, and the performances of its own ministry. That form of church government which most effectually guards purity of life, Christian
liberty, private judgment, sound doctrine, and peace among
the brethren and among the churches; which best promotes
holy zeal, activity, self-denial, and love, while it is closely and
scrupulously conformed to the precepts and examples recorded
in the Scriptures, and perpetuates the ordinances inviolate, as
they were originally given, is undoubtedly the best.
Yet the truth cannot be too deeply engraven on the mind
and the heart of every Christian, that the least deviation from
the principles or precepts of the Scriptures, respecting church
polity and government, is always attended with some degree
of danger to the soul, and with certain, positive injury, to the
cause of the Redeemer on the earth. The common distinction
179
* Part I.
f Part I-T. 
CHURCH MEMBER'S MANUAL.
between essentials and non-essentials in religion, is entirely un.
authorized by Scripture, and is profane and irreligious in spirit.
Our Lord declared respecting the precepts, even of the Old
Testament," Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in
the kingdom of heaven; but whosoever shall do and teach them,
the sasue shall be called great in the kingdom of heaven."
Matt. 5: 19. Compare 1 Samuel 15: 21, 23; 2: 30. The
Bible contains no non-essential, unimportant, or trifling precept,
principle, doctrine, or ordinance; nor any one which men can
neglect or remain in ignorance of, without peril and loss.
It is of the highest importance that church government, in its
principles and rules, be thoroughly understood, not only by
ministers, but by all Christians.  There is no priesthood appointed by Christ to govern his people, but he has made them all to
be "kings and priests unto God," to administer his laws; and
he holds them accountable to himself, at last, for this most
solemn and important part of their earthly stewardship. They
are bound, therefore, to study diligently their duties as "fellowcitizens with the saints, and of the household of God." Those
church-members who take no pains to qualify themselves for
the duties of church government, that they may perform their
part in sustaining the discipline, the order, and the dignity of
the church, are mere drones in the hive-dead weights for others
to carry. The Apostle, in reproving the Corinthian church for
their ignorance on this subject, says to them, "Brethren, be not
children in understanding: howbeit in malice be ye children,
but in understanding be men." This precept should be engraven
on the heart of every church-member.
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I 
CHURCH GOV  NMENT.
CHAPTER I.
CHURCH-MEMBERS.
A cnURCH  is made up of members, and of course its charac
ter is the aggregate of the'ir.  We  have already seen what
manner of persons they ought to be.* The members of a church,
collectively, ministry and private members, compose the church.
They are the repository of its doctrines, and the instruments of
its efficiency. The word of God, the grace of Christ, and the
power of the Spirit, dwelling together in their hearts, form the
principle of its perpetuity. The doctrines, ordinances, government, officers, and discipline of the church, are designed for their
special benefitl The first point, therefore, in unfolding the plan
of church government, is to ascertain the individual characters,
rights, and duties of its members, and their relations to the
church and to each other.
The proper members of a church, are such persons only as
are regenerated, or "born of the Spirit."  This is the fundamental principle in the formation of tarue churches.   It imphlies a
change, an ascertainable change, and an authorized judge of the
fact.
This changet of moral character, feeling, and action, implies
the belief of the Christian system as a creed, and conformity of
the inward and outward life to its teachings. It is produced by
the Spirit of God working in the soul, promoting right fee]lings
towards God, and right views of truth and duty; and constituting the subject of it a disciple of Christ, and a proper subject of
Christian ordinances and of church-fellowship.
This change, which every man must experience in order to
be saved, is usually accompanied and succeeded by exercises of
mind, of which he is conscious, and can give some account; so
that those who have passed through it may be distinguished 
* Part I. Chap. 1, Sect. 3.  { See Part II. Chap. 8,Sset.4.
t.81 
CHURCH MEMBER'S MANUAL.
from others, not with unerring certainty, for that is the province
of Him who judgeth the heart, but with sufficient certainty to
make this the dividing line between -the church of Christ and
the world. It is perfectly reasonable, to believe that persons
who have passed through this great spiritual change, can form
a reasonable judgment whether others have done so. It is easier
to detect pretenders in religion than in science, though impostors
)fboth classes frequently escape detection for a time. No one can
describe those new discoveries of religious truth, and the emotions which accompany Christian experience, who has not made
and felt them, except by imitation and pretence; and there are
few subjects on which detection is so easy.
All who do not give satisfactory evidence of this change,
ought to be regarded and treated as sinners, living without hope
and without God in the world, and in the way to ruin; as not
belonging to the household of faith, or proper persons to be admitted to baptism, or to the communion of the churches. All claim
to church-membership is founded, therefore, on the evidence of
this spiritual change, of which the assembled church is the authorized judge. This, and not the form of administering an ordinance, is the principle which lies at the foundation of all true
churches, and on which all claims to their church-fellowship and
principles proceed: viz., the personal satisfaction which each
member has given to all the rest, that he is born of the Spirit,
and is a child of God. If the assembled church is not the judge
of the characters and claims of all applicants for its membership
and privileges, there is no earthly judge, there can be no churchfellowship, no Scriptural discipline, no distinct, visible church.
This view is in exact accordance with the Saviour's commission to his ministers. They were commanded, First, to make
disciples; Second, to baptize them, by which they become professing Christians, or church-members; and Third, to teach*
them all the doctrines and duties of religion.
* This is a very different word in the original, from the word translated "teach" in the preceding verse.
182 
CHURCH GOVERNMENT.
The claim of the young convert to church-membership, is
founded on the evidence of his conversion to Christ, and not on
the amount of his knowledge of doctrine.
SECT. 1. -Design of a Church.
The purposes for which the Saviour requires his people to
form churches, so far as they can be ascertained from the Scriptures, and the nature of the case, are, 1. To promote their own
piety and happiness. 2. The spread of Christianity.
1. Their piety is increased by watching over, and praying for
each other; by mutual exhortation; by frequent meetings for
worship, hearing the word of God preached, and for partaking
of the Lord's Supper; by the use of Scriptural measures to reclaim such as neglect duty, or fall into sin; and by putting
away from their fellowship the disorderly and the unholy.
Their happiness is promoted by their fellowship in the truth, by
the exercise of brotherly love, by sympathy in each other's
trials, by counsel and aid, and by the purifyiing, elevating influence of that social principle, which unites in sacred friendship
those of similar feelings, aims, hopes, and trials.
2. As a means for the spread of Christianity. A pure,
zealous, intelligent church is in itself attractive, and influential
as an illustration of the truth and excellence of religion. It is
a specimen of the Saviour's workmanship. It is an organized body for sustaining the ministry of the Gospel. It is
a permanent missionary society to the world. In the church,
Christian influence is combined, purified, and concentrated, that
it may operate with the utmost power in promoting religion in
its own members, and in all other men.
Such is manifestly the Saviour's design in the formation of
churches.    "A  church, as such, has no  proper connection
with any measures except those which aim at the salvation of
the soul.  There are many projects for the melioration of human woe, in which individual Christians may properly cooperate,
183 
CHURCH MEMBERS MANUAL.
but the church is an institution exclusively religious, and should
confine its associated action to religious objects."*
SECT. 2. Church Fellowship.
When Christians unite together in a church, they come into
that peculiar relation to each other, which is called church-fellowship. This term, when applied to churches formed on apostolic principles, is full of meaning. "Fellowship" in the filrst
church, Acts 2: 42; immediately followed conversion and baptism, and formed a tie stronger than worldly interests, and
stronger than the love of life.
A looseness in language, consequent on a general departure
from the primitive church order, has encumbered this subject
with obscurities and difficulties. An important distinction exists
between church-fellowship and general Christian fellowship, as
the latter term is commonly used.  The former includes the
latter, but the latter does not necessarily include the former.
By the latter we approve all the good we see in another, so far
as it goes; by the former, we testify our confidence that those
to whom it is extended have conformed to the laws of the Saviour's visible kingdom. Church-fellowship extends to those
only who are united in covenant in one churchi Christian fellowship extends as far as we can trace any marks of piety. The
former is never given unless requested, the latter whether requested or not; the former involves special duties, the latter
general ones; in the former we act as the appoinied administrators of our Saviour's laws, in the latter we simply express our
personal feelings; in the former the honor and welfare of the
church are concerned, in the latter, of individuals only.
It has elsewhere been shown, that church-fellowship is founded on the admitted principle, that each church has, like every
other associated body, the right to judge and decide upon the
admission of every one who asks to be admitted to its member                    * Knowles' Manuscript.
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CHURCH GOVERNMENT.
ship. The religious experience, character, and belief of the
candidate, must be freely examined, and the church must decide
upon the duty of extending to him their fellowship. If they
cannot find evidence that he is a convert, or if he rejects any of
the prominent doctrines or ordinances of the Gospel, they must
wvithhold from him their fellowship till he is convinced of his
error, and reclaimed.
Church-fellowship is by no means confined to the Lord's table. That is only one exercise of it, thoughli a very delightful
one. The reception of converts, their baptism, the meetings,
the worship, the prayers and praises of the church, the care of
its poor members, the collections for the necessary expenses of
the church, and for spreading abroad the knowledge of Jesus
Christ, are all occasions for the exercise of church-fellowship.
It is a fruit of sincere obedience enjoyed by dwelling in Him.
"If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his son 
cleanseth us from all sin." It is to "bear one another's burdens,
and so fulfil the law of Christ."
Mutual love for any object is a basis of fellowship. A strong
love of literature, of the arts, or of natural scenery, existing in
many different bosoms, promotes fellowship. How much stronger, then, must be a fellowship growing out of a vital knowledge
of Christ-the knowledge of him whose nature is love, whose
favorite injunction to those who love him is, "that ye love one
another." What a basis of fellowship, what a bond of union
is here-! "My beloved is mine and I am his," says the heart
of every member.   The Lord Jesus responds, "see that ye love
one another with a pure heart fervently."
A church, too, is a community of similar hopes and fears,
joys and sorrows, trials and prospects, honors and reproaches,
so that "whether one member suffer, all the members suffer
with it, or one member be honored, all the members rejoice
with it." No other society on earth possesses such a bond of
union. How strongly was this truth exhibited by the first con
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CHURCH MEMBER'S MANUAL.
verts, when they "continued daily with one accord in the
temple," and when Peter was in danger, "prayer was made
without ceasing, of the church, unto God for him." When
subjected to public reproach, as soon as they were "let go, they
went to their own company, and reported all," and the whole
church lifted up its united voice to God in prayer. No friendships and attachments are so strong as those which are formed
in scenes of suffering and common danger. What attachments,
then, can be so strong as those of " strangers and pilgrims on
the earth," who have "no continuing city nor abiding place,"
but are seeking "a better country, that is an heavenly?"
Church-fellowship is a privilege enjoyed in a church composed of believers only, who "filrst gave themselves to the Lord,
and then to one another by the will of God;" and not of such
persons as chance to be born within certain geographical limits,
or who descended from pious ancestors. Confidence in each
other's sincerity and piety, such as the relation of religious experience begets, is the basis of fellowship, and this forms the
visible bond of union among the disciples of Jesus. "Without
being combined in a visible union, its splendor would be only
as the dim and scattered light which was diffused over the
chaos in the twilight of creation, while the fellowship of the
saints is the same light gathered up and embodied in the solar
orb."*
Thus church-fellowship becomes the brightest, purest, and
happiest exercise of the social nature of man. Love to Christ
and to each other, is the ruling principle which cements the
whole in one spiritual building. Each church is a little family,
with the Saviour for its head, a pattern and a type of heaven.
"Diversities of gifts" disturb not the harmony, since there is
"the same spirit."
Church-fellowship is not, therefore, intended to be the test
of salvation. Each church may, for good cause, withdraw its
fellowship from any of its own members, but firom  no other
* Rev. J. A. James.
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CHURCH GOVERNMENT.
for it extends to no others.  No church is called upon to decide
whether any other persons are worthy of its fellowship except
its own members, or those who have asked to become so.
SECT. 3. Obligations arising from Church Membership.
The duties of church-members, as such, arise from the obligations assumed on entering into that relation. What these
obligations are, must be learned from the nature of the transaction, and the engagements, either expressed or implied, in becoming a member of the visible church of Christ. These are
threefold. To become a church-member, is,
I. To confirm and ratify a personal, everlasting covenant with
God.
II. A public profession of the religion of Christ.
IL. To enter into a specific and sacred covenant with the
members of one visible church.
I. God has, in all ages of the world, allowed and invited men
to enter into covenant with him, the terms of which are all
fixed by himself; and peculiar blessings are promised on condition of compliance. The covenants with Noah, as the father
of all mankind, and with Abraham, as the father of a great and
peculiar nation, and as the head and representative of the
faithful, are instances of covenants between God and men.  It
does not belong to this part of the subject to inquire how far
men may be guilty for neglecting to enter into covenant with
God, when he invites them to do so; but it is certainthat great
guilt is incurred by neglecting or violating a covenant once
formed.  To" break," or " transgress" the covenant with God, is
often mentioned in the Scriptures as a sin of no common magnitude. " Thy vows are upon me, O God," was expressive of
the deepest sense of religious obligation. It is "better that
thou shouldest not vow, than that thou shouldest vow and not
pay."
To become a church-member, is to take up a most solemn
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CHURCH MEMBER'S MANUAL.
covenant with God, of which the prescribed symbol of ratifica
tion is baptism. There is no other way under the Gospel dis pensation of entering into covenant with God. Every church member should feel, therefore, that he stands in a new and
peculiar relation to God, and that this is by far the most im portant view of church-membership. "I have lifted up my
hand unto the Lord;" "I have vowed unto the mighty God
of Jacob," should be the most deeply interesting reflections of
every church-member.   He has deliberately  and solemnly
promised God, in the presence of angels and of men, that he
will obey His commandments, and exhibit before others the
beauty, the symmetry, and the loveliness of Christian character.
Hie has also promised to love God supremely, to walk with God
in secret and in public, to make God the object of his complacency and delight, and his service the business of his life.
II. To become a church-member is to make a public profession of faith in Christ. To confess him before men, is made by
our Lord the condition of salvation, Matt. 10: 32; Luke 12:
8; and the language of the true convert's heart is, "Come and
hear, all ye that fear God, and I will declare what he hath done
'or my soul."  To become a church-member is to leave the
ranks of Satan, and join the friends of Christ; it is to give to
the public a pledge to live as a Christian and an heir of heaven
ought to live; it is to say to the rest of mankind, "We know
that we are of God, and that the whole world lieth in wickedness."  It is to say to unrenewed men, "Be as you are, and be
heirs of hell; be as I am, and be heirs of God, and joint heirs
with Christ." "Ye are the light of the world, ye are the salt
of the earth," says Christ to his disciples. This is the relation
in which they stand to mankind at large. No one can become
a disciple, without incurring these solemn obligations to other
men, nor continue so, without discharging them. The honor
of religion is pledged before the world, every time an individual
becomes a member of the church.
III. Every church-member enters into a sacred and special
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CHURCH GOVERNMENT.
covenant with all the members of the church to which he unites
himself. He adopts its creed, assents to its practices, submits
himself to its watch and discipline, and pledges his time, his
talents, his influence, and his property, to sustain its interests in
every Scriptural way. No obligations can be more sacred than
those of church-members to one another, and to the church of
their choice. The church has stood up and pledged itself before the world, to maintain the public worship of God. This is
attended with pecuniary burdens. The veracity, the honor, and
the honesty, of every member, is committed to redeem this
pledge: if any one refuses to bear his just proportion of the
burden, he is guilty of covenant-breaking and dishonesty.
The obligations of Christians to their own churches, are ever
in danger of being merged, and lost sight of, in the general
claims of religious benevolence. This is a great, and very pernicious error. It is like leaving our families to suffer and perish
for the sake of relieving the destitute at large. God has made
it our duty to do good to all, as we have opportunity, especially
to them who are of the household of faith; but yet has declared,
"He that provideth not for his own, and especially for those of
his own house, hath denied the faith, and is worse than an in fidel."  The same principle applies to the members of a church.
Their first and most sacred duties to Christ, and his people,
and to a perishing world, are to and through the church of
which they are members. Let this obligation be felt as it ought
to be, and the interests of every church and of Christian benevo lence at large, will be provided for.*
The obligations and consequent duties of church-members
are, therefore, a threefold cord, binding them, in a peculiar sense,
* "That which inwardly each man should be, the church outwardly
ought to testify. And therefore the duties of our religion which are
seen, must be such as that affection which is unseen ought to be. Signs
must resemble the things they signify. If religion bear the greatest
sway in our hearts, our outward religious duties must show it, as far as 
the church hath outward ability." —Richard Hooker.
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CHURCH MEMBER'S MANUAL.
to God, to duty, and to each other. A failure to discharge
them in one of these respects, is a failure in all: fidelity in one,
implies fidelity in all. In this light let us view them more particularly.
In addition to the universal duty of love to all men, as the
creatures of God, as brethren of the human race, as capable of
immense happiness, and as exposed to great danger; and in
addition to the love which we are to bear to all professed Christians, as far as we see in them the image and the Spirit of Christ,
we are bound to love the members of the same church with peculiar complacency, and tender, affectionate regard. Of them
we have received satisfactory assurance that they are the children
of God; as such we welcome them to the baptismal waters;
with them we have cast in our lot, and stand up before the
world as the disciples of our common Lord. We love them,
not only on principles of consanguinity, or friendship, or general
esteem, not as reputed Christians, merely, but as those whom
we most sincerely and intelligently believe to be such; and we
therefore love them for Christ's sake. The love and holy confidence between members of the same church, bears the nearest
resemblance to the love of heaven, for every church is intended
to be a type of heaven. There, love will be based on certain
knowledge; here, on the highest earthly assurance of each
other's piety. 
Love between church-members should be expressed by sympathy. "Rejoice with them that do rejoice, and weep with
them that weep." Our Saviour was eminent for sympathy.
Witness his conduct at the grave of Lazarus, and his conversation with the weeping sisters. Oh, how precious is Christian
sympathy!  How it blesses every heart through which it flows!
It is as "the dew of Hiermon, that descended upon the mountains of Zion."
To pray one for another, in secret, is the duty of churchmembers. Hlow often does the Apostle Paul mention this duty,
and assure his brethren that he daily bowed his knees before
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CftRCH GOVERNMENT.
God, burdened with desire that C(hrist might dwell in their hearts
by faith, and that they might know the love of Christ, which
passeth knowledge. Genuine prayer will beget sympathy, which
will be expressed by visiting the brethren in their afflictions,
beating each other's burdens, and distributing to their necessities. All these are expressions of love, which produce more
love. And if members pray for one another, they will watch
over each other with earnest solicitude. A decline of piety in
a brother, will fill them with deep concern;  a relapse into sin,
with inexpressible grief.
"Forbearing one another in love," is another sacred duty of
church-members.  They will see in each other many impelfections, and much that is disagreeable. They must not speak or
think harshly of weak brethren, or even-of vulgar brethren, if
such there are, but with all gentleness seek to make them better. The Saviour did not seek out the amiable and the refined,
and make them his sole companions.  Christians differ, too, in
their views of some points of doctrine, or, which is oftener the
case, in the manner of expressing their views, and here is room
for forbearance.
Church-members are under the deepest obligations to keep
the unity of the spirit in the bond of peace. For this purpose,
while valiant for the truth, they should be tender of each other's
feelings. They must not be self-willed, not tenacious of their
own way.  They must watch against the spirit that "loveth the
preeminence." They must not think nor say too much about
equal rights. " I am as good as you," should never be uttered,
or thought, by a church-member, but "You are as good as I,"
should be their language; or, rather, "In lowliness of mind, let
each esteem other better than themselves."   Subordination,
modesty, a delicate regard to the distinctions of sex and age,
should characterize church-members.    "Ye younger, submit
yourselves to the elder, yea, all of you, be subject one to another,
and be clothed with humility."
Church-members are bound to attend all the meetings of the
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CHURCH MEMBER'S MANUAL.
church when in their power, to feel a deep interest in its welfare, to seek its peace and prosperity by devoting their abilities
of every kind to its service. This they virtually pledged themselves to do, in becoming members. They have no right to
scatter their attendance on different meetings, to the neglect of
those of the church. They should readily engage as Sabbathschool teachers, or pupils, be ready to exhort or pray in social
meetings, act on committees, or give counsel, if needed, and in
every proper way seek to promote the temporal and spiritual
prosperity of the body.
SECT. 4. The Rights of Church Members.  Private Judgment.
The rights of church-members may be considered under two
general divisions: First, those which they acquire in becoming
members; and Second, those which are inalienable, and which
the church cannot control or abridge.
1. Church-members acquire the right to all the privileges of
the church. They are entitled to an equal voice in the election
of its officers, and the transaction of all its business. In the admission and exclusion of members, they are entitled to act in
concurrence with the church, according to the precepts and principles of the Gospel. They have a claim to the instructions,
the oversight, and intercessions of the pastor. this is a privilege
which those who are not members may enjoy, as every pastor
should feel it to be a duty to bestow them on all within his
power; but they may be justly claimed and expected, by members of the church.
The privilege of participating at the Lord's Table, is also one
of the rights of church-members, whenever that ordinance is
celebrated by the church. The members of each church, and
no others, are entitled to this privilege as a right.
2. The previously existing natural and political rights of men
are not increased, or abridged, by becoming  church-members,
or church officers. Their rights to property, and to citizenship,
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CIIURCH GOVERNMENT.
remain unchanged.  The rights of parents to control their children, the duty of children to obey their parents, and of the wife
to be in subjection to her husband, and to be loved as Christ
loved the church, are only rendered more sacred by their all
becoming members of the church.
The right of private judgment in religion, belongs to every
church-member.*   This right is to be considered, in opposition
to the claims, not only of lords temporal And Iords- spiritual,
but also of numbers.  Not only the authoritative reCeommendations of conclaves and councils, of synods and conferences, but
the resolutions of conventions, of associations, and the votes of
church majorities may infringe upon it.
There is constant danger that the free action of churches will
be crippled by large religious assemblies, and the lights and
responsibilities of individual Christians be abridged by the comnbined power of the church.  This danger should be guarded
against by a proper understanding, and firm adherence to the
right of private judgment. A deep and wide-spread feeling of
personal responsibility is the palladium of our freedom, our safety, and our strength.  This feeling should not be awed nor restrained, but encouraged.  In the same ratio that the proper
sphere of private judgment is narrowed, will the feeling of personal responsibility be destroyed.
It may not be easy to define the exact limits of phivate judgmenlt. As has already be shown, the nature of the church relation and covenant does not require exact uniformity of opinion,
but specific elements of character, obedience to plain commands,
and an intelligent assent to those fundamental doctrines which
are clearly revealed in the Scriptures. The question arisest
What doctrines must be believed as essential to church-membership, and what may be safely left to private judgment? Without attempting to settle this point in detail, a remark or two
may throw some light upon it. And first, the leading doctrines
of religion are subjects of experience, quite as much as of investi-S
* See Fuller's Works, vol. iii. p. 447.
9
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CHURCH MEMBER'S MANUAL.
gation; they are often, if not usually, implanted in the heart,
before they assume a form in the head. The justice and holiness
of God, the sinfulness of man, the certainty of future judgment
and eternal retribution, the atonement and divinity of Christ,
and the doctrine of the Spirit's influence, spring up spontaneously in the renewed heart.  They are all the branches of one
plant-faith-the seed of which is love planted by the Spirit of
God, and this is the germ of all true religious doctrine, and prepares the way for the reception of all needful truth. Second, the
belief of positive error is more dangerous than a deficiency of belief of even important truth. Third, in drawing the line between
errors which must lead to shipwreck of faith, and those which
are less dangerous, it should be remembered, that although as
a general rule, a man's belief shapes his character and his life,
yet experience proves that particular forms of error are much
less dangerous to some persons than to others.
No reason can be given why exact conformity in doctrine
should be required in all the members of a church, any more
than uniformity of health, stature, intellectual ability, or of attainments in piety. We are sometimes asked by those who
seem to think that heaven and earth should pass away sooner
than that one jot or tittle of their creed should fail to be believed,
"can two walk together except they be agreed?"  Certainly
not; if that want of agreement necessarily includes hating each
other. But we ask, in the name of Christian charity, must a
want of similarity in opinion be attended with hatred? And if
we are to admit none to our fellowship but such as agree with
us in opinion, where is the place for charity, that crowning grace
in the church of Christ? Is it the part of charity to make every
difference of opinion an evidence of a corrupt heart?
So we may allow among brethren differences of opinion, arising fiom early prejudice or peculiarity of character.   We may
even allow private brethren to entertain opinions which we should
be unwilling to have them teach. If a brother persists in attempts to spread abroad a doctrine which is grievous to the
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CHURCH GOVERNMENT.
church, he should be called to account, with the distinct understanding that it is not for holding, but for propagating errorls,
which, though comparatively harmless to him, may be injurious
to others, and destructive to the peace of the church. A schismatic spirit is far more reprehensible and dangerous than a quiet
belief of error.
Let it never be said of Baptist principles, that they restrain
religious inquiry. They admit the freest range over the wide
field of truth, assured that fruits rich and fair remain yet to be
gathered; only forbidding those who enjoy this privilege to bring
home bitter and poisonous berries. Making the widest and most
equal distribution of power, they give the many every needed
protection against the few, while by defining and limiting the
power of majorities, they protect the rights of the humblest individual.   May these principles be preserved inviolate, and
transmitted untrammelled to posterity.
CHAPTER II.
CHURCH OFFICERS.
ALTHOUGH the term offcer, is applied to those who are chosen
to places of labor and trust in the churches, and although office
implies authority, yet every church officer is the servant of
Christ, to obey his will implicitly, and of the church, to labor
for its welfare. The officers have no right to rule the church,
nor the church the officers; but both are to rule and to serve
together, with pure conscience under Christ. Church officers
are chosen to their places because they are believed to be those
whom Christ has chosen; as such they should be honored and
obeyed. As the servants of Cluist, they are bound to obey him
in all things; as the servants of the church, they are bound to
labor for its good. Church-members are individually bound by 
the law of Christ to set an example of obedience and submission
195 
CHURCH MEMBER'S MANUAL.
to their officers as his servants, to esteem them very highly in
love, to guard their reputation, and promote their influence and
usefulness by every proper means in their power. The reputation of a faithful minister is the Lord's property; to tarnish and
weaken it is robbing God.
The duty of a church officer is to discharge the duties of his
station in the church according to the will of Christ. His power
is purely spiritual. He possesses no mysterious power. His
outstretched hand is the conductor of no sanctity; his uplifted
hand has no special power to bless. The Gospel has no priesthood to act as the almoners of the Divine favor. We have one
only Mediator and High Priest, even "Christ, who through the
eternal Spirit, offered himself without spot to God," and Christians are all "a holy priesthood," having the same  means-of
access "to the holiest of all." The prayers of a minister have
no special influence or saving efficacy by reason of his office, nor
give any nearer access to the mercy-seat than those of any other
Christian of equal piety. The authority of his preaching does
not consist in any sacredness about his person, but in the fact
that it is a message friom God.
The obligation of every church to have officers and to seek a
minister who has been divinely called to the work is plain,
from the examples recorded in the New Testament, and from
experience. Although a church may exist, yet' it cannot prosper nor fulfil its trust without officers.  In selecting them, personal feelings, preferences, and prejudices, should be laid aside;
and regard to the will of Christ should be supreme. All party
feeling and party measures should be carefully avoided. Churches should remember that their business is very different fiom
that of a political caucus, or town meeting. Everything should
be done in the spirit of prayer, and of humble dependence on
God.
When officers are chosen, churches should beware of the too
common error of considering them as responsible for thespiritua
condition and the prosperity of the church. That responsi
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CHURCII GOVERNMENT.
bility is shared by all the members in common, and the officers
are responsible only for the discharge of their duties. When
church-members depend on their officers to stir them up, the
church is in a sad state. It is the duty of every private member to be wholly devoted to God. Yet inasmuch as all are
not so, the men who are chosen to these offices, should be
men "full of faith and of the Holy Ghost."
SECT. 1. Choice and Ordination of a Pastor.
In the early churches it appears that teachers, pastors, and
deacons, were usually selected from their own number. Such
as were endowed with talents for public speaking, joined with
knowledge of the Gospel, strong faith, zeal, and love, united to
prudence and sound sense, were chosen, in obedience to the directions of the Apostle.  1 Tim. 3: 1-13; Tit. I: 6-9.  The
same principles are to be observed and the same qualifications
required still. But as churches have increased in intelligence
and wealth, higher intellectual qualifications are demanded, and
adequate support is given, so that ministers are more frequently
trained up in schools of learning. One consequence of this
change is, that churches oftener choose a pastor with whom they
have had little or no previous acquaintance. This should be
done with great caution, deliberation, and prayer.
Let it be understood that the candidate is one who has been
baptized into the fellowship of some regular church of Christ,
on giving to them satisfactory evidence of true piety, that he
believes himself called by God to the ministry, that he has commenced a course of preparation by the approval of the church,
has completed it, has preached and otherwise conducted so far
to the satisfaction of the church to which he belongs, that he has
been approved and licensed by them to preach the Gospel.
Yet to the church who contemplate electing him to be their
pastor, he is comparatively a stranger. IHe should be with them
several months at least, before any decisive steps are taken, that
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CHURCH MEMBER'S MANUAL.
all may be able to form a deliberate judgment. Should it
appear that there is not a good degree of unanimity, it is better
not to proceed to a vote.
When sufficient time has elapsed for both the candidate and
the church to form a prayerful, deliberate judgment, if there is
a prospect of a vote nearly unanimous, the church may proceed
to a choice. The call is communicated to the pastor elect by a
joint committee. If he accepts, a council is called, and a day is
fixed upon for a public ordination. The Scriptural authority for
ordination, and the principles involved in it, have been before
given. All that remains is, to point out the most approved
practice which has grown out of those principles.
For this purpose, a council of pastors and delegates is assembled by letters missive to the neighboring churches, with a deputation from the church itself, before whom are laid the proceedings of the church in calling the candidate, with his answer,
his original license to preach, and the vote of the church admitting him as a member.   The candidate then gives an account
of his religious experience, states the evidence of his call to the
ministry, and presents his views of Christian doctrine and church
order. All the members of the council are at liberty to question him freely. The council, if satisfied, declare by vote that
they find all the proceedings in accordance with approved usages
of the churches, and proceed to recognize him pubhcly as a minister of the Gospel, and as the pastor of that church.
It is always to be borne in mind, however, that the duties of
the council are not limited to the mere preservation of regularity in the forms of proceeding. They have come together to
discharge a solemn duty to the church that convenes them, to
the churches at large, and to the Saviour. It is their duty to
inquire very carefully into the moral character, the piety, the
doctrinal views, and the literary qualifications of the candidate;
to ascertain whether he possesses theological knowledge, practical talents, and good sense, adequate to the arduous -and responsible work of the ministry. They should also attend to any
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CHURCH GOVERNMENT.
objections which may be made from any quarter, previous to,
or during their deliberations. By consenting to this ordination,
they attest before God and men their confidence in him as a
minister of Christ. If everything is satisfactory, the council vote
to proceed to the public services of ordination.
The proceedings of the council are first read by the clerk, then
follow invocation, the reading of the Scriptures, prayer, a sermon,
ordaining prayer, charge, hand of fellowship, address to the
church, concluding prayer, and benediction; interspersed by singing. The parts are usually assigned by vote of the council,
though the wishes of the church, and of the candidate, are consulted. While the ordaining prayer is offered, the officiating
minister, and as many others as conveniently can, lay their hands
on the head of the candidate, in conformity with Apostolic practice,* and as an appropriate and solenn token of approbation
and love, but not as indicative of any spiritual influence or blessing which the presbytery can bestow.
The sermon is usually delivered by one previously selected by
the church and the candidate, the council concurring, the charge
by some minister of confirmed piety and experience, the hand
of fellowship by one of similar age and circumstances with the
candidate, and the ordaining prayer is usually assigned to an
aged minister, of long standing in the vicinity.
The charge is a solemn message, in the name of Christ and
of the churches in whose name the council was called, to the
pastor elect, consisting of advice, warning, and encouragement,
suited to the nature of the ministerial work.   1 Tim. 4: 11-16;
5: 21-25; 6: 13-21; 2 Timni. 4: 1-8.  In regard  to  the
right hand of fellowship, we have already considered the grounds
on which the duty rests of consulting neighboring churches and
their pastors in regard to the settlement of a minister. The
giving of the hand of fellowship by a member of the ordaining
council in the name of the churches and their pastors present
and represented, is designed to express publicly their concur- 
*Acts 6:6; 13:3; 1lTim. 4: 14; 5:22; 2Tim. 1:6.
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CHURCH MEMBER'S MANUAL.
rence and approval, and their hearty Christian welcome of the
new pastor to their brotherhood and cooperation.
If the council are not satisfied of the propriety of ordaining
the candidate, they ought to decline to do so, even if the congregation were assembled to attend the services. The council
should meet some time previously to the day appointed for the
public ordination services, and the examination should always
be public.
When a candidate is to be ordained to the work of an evangelist or missionary, a council is invited by the church to which
he belongs, and the services are similar to those in the ordination of a pastor, with such modifications as the nature of his
work, or his particular designation may require. In this case he
is not chosen nor ordained to any office in any church, but is
simply recognized as an accredited minister of Christ.
SECT. 2.  Election and Duties of.Deacons.
There are many important services needed in the church
which the pastor cannot perform, requiring a different order of
talent and of habits from those of a pastor. Every church should,
therefore, elect one or more men to the office of deacon.
The general duties of deacons may be inferred from the circumstances in which the office probably originated, Acts 6: 1-6;
and the duties assigned to the individuals thea chosen. The
special object in the choice of those men at that time was, to
relieve the Apostles from the labor and embarrassment of managing the funds contributed for the sustenance of the poor.
There is no evidence that Stephen and his six associates were
deacons, but circumstances in the church at Jerusalem had
shown the necessity for another office-the superintendence of
the charitable distributions.  To this office they were elected.
The permanent office of deacon undoubtedly grew out of the same
necessity, and was probably suggested by this precedent. The
phrase "to serve tables," means to manage pecuniary. affairs.
Such affairs the ancient church, and even the Saviour's compa
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ny had, and so must every church. On them devolves the duty
of being alm6ners of the church to the poor. They are expected to take charge of the communion service, and distribute the
brend and wine from the h:b;ds of the pastor, make proper arrangements for, and assist at baptisms, assist the pastor in
visiting the sick, and in conducting meetings for prayer and conference. The word deacon means waiting servant, a term significant of a highly important and responsible office in the
church.*
The qualifications prescribed by the Apostle show that he so
regarded it. "Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre,
holding the mystery of faith in a pure conscience. And let
these also first be proved; then let them use the office of deacon, being found blameless. Even so must their wives be
grave; not slanderous, sober, faithful in all things. Let the
deacons be the husbands of one wife, ruling their children and
their own houses well. For they that have used the office of
a deacon well, purchase to themselves a good degree, and great
boldness in the faith, which is in Christ Jesus."
Although no age is prescribed, it is evident that a very
young man could not possess all the qualifications. They must
be "grave," must "first be proved," or tried men, by being
members of the church sufficient time to ascertain their fitness
for the office, and if "found blameless" they may be chosen.
Nor could a very aged man possess the requisite strength and
activity. If mature in wisdom and piety, it is desirable that
they be young in years, as well as in bodily and mental vigor.
The Scriptures give no rule respecting the number of deacons.
A church, therefore, may elect as many as it deems necessary.
For a small church two or three are usually thought sufficientin a large church six or seven are needed.
* The laws of Massachusetts (Revised Statutes, Part I. tit. 8, chap. 20,
sect. 39) declare the deacons of churches to be " bodies corporate," and
trustees of all the property of the church.
9~
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CHURCH MEMBER'S MANUAL.
No rule is given in the Scriptures to determine the duration
of individual continuance in the office. In the early churches
it is probable that all officers were elected without any specification of time. That custom still prevails in respect to deacons,
although the pastoral office has become very changeful. It is
desirable that both offices be as permanent as possible, particularly that of pastor. As the office of deacon is not an exclusive
calling, and as it can be changed without a violation of duty, or
personal inconvenience, there are some reasons for limiting the
term of office to a shorter period than during life. It is impossible to fresee how well a man will fill any office till he is
placed in it; then his health, his mental faculties, and even his
piety may decline, or God may raise up better men in the
church. If he becomes unfitted through age, or mental feebleness, or spiritual deadness, he is usually the last to find out the
fact. If the church undertake to dismiss him by vote, an uinpleasant excitement may be raised; if his brethren endeavor
privately to persuade him to resign, jealousies may be aroused;
if he, with the best of motives, resign voluntarily, false and injurious inferences may be drawn; all of which would be avoided, if his term of office regularly expired by its own limitation.
Besides, the church would have frequent opportunities to place
her most active and pious men in this office. Yet the annual
election of all the deacons would be very undeirable. A rule
by which each should be elected for a term of five, six, or seven
years, with a provision that the office of one or more should expire each year, or each alternate year, might be found most
convenient.
The deacons are all equal in official authority, which does
not extend beyond the church to which they belong. If a
deacon is dismissed to another church, his office ceases. The
office of deaconess, which anciently existed in some of the
churches in Asia, on account of the peculiarities of Eastern manners, has become unnecessary as a permanent office.  When a
deacon is to be chosen, some time should be taken for reflection
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CHURCH GOVERNMENT.
and prayer, and the pastor should instruct the church respecting the proper qualifications for the office. If diversity of pref
erence is known to exist, the church should resort to prayer,
and the choice should be delayed. If, when the ballot is taken
there should be a large minority against the choice, it is better
in ordinary cases for the candidate to decline, and in all cases
the deacons elect should take suitable time to give the subject
a prayerful consideration, previous to deciding the question of
acceptance.
A clerk and treasurer are also needed in every church, chosen
either from the deacons, or from the body. Large churches
especially in large cities have their Standing Committees, allnnually elected to inquire into the characters of applicants for
membership, to report cases of delinquency, and to assist the pastor by mutual counsel. Some churches are divided into classes
or sections of convenient numbers, at the head of each of which
a leader, or visitor is placed to look after each of the members,
and promote mutual acquaintance and active piety.  These arrangements are very useful and proper.
SECT. 3. The -Duties and Rights of a Pastor.
The first duty of the pastor is to preach the Gospel. He must
make this the great business of his life.  He must "study to
show himself approved unto God, a workman that needeth not
to be ashamed, rightly dividing the word of truth." He must
not be confined in his preaching to one topic or set of topics,
nor to one round of arguments, or illustrations, or form of
words, but with all variety, fertility, and freshness, hold forth
the word of life in a form adapted to all shades of character and
circumstances. He must not shun to declare all the counsel of
God. He must never be warped, nor intimidated by men. If
any cardinal truth, or doctrine, is opposed, or overlooked, he
must advocate it with more study, caution, and earnestness.
He must study the best methods of preaching, with the earnest
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application of the Painter, and the vigilant circumspection of
the General. He must improve his powers of persuasion to the
utmost, and devote them all to the work of winning souls. He
must always bear in mind that his business is to preach,-not
politics, not morality, not philanthropy, not outward, or special
reform, not science-but the pure Gospel which saves the soul.
He is sent to invite guests to the marriage-supper. He is the
servant of Christ, who has work enough for him to do.
The pastor must not only teach publicly, but, as far as time and
strength permit, from house to house.  He must visit the sick
and the mourners, inculcate the duty of family religion, and of
secret prayer. He must see that the children are instructed in
the precepts of religion, and encourage parents and Sabbathschool teachers in the work.  lie must "warn every man, and
teach every man, in all wisdom, that he may present every man
perfect in Christ Jesus."
As an overseer, or pastor, he is the representative of the
"Chief Shepherd," whose disinterested, watchful, affectionate
example he must follow. He must expound the Saviour's laws
to the church, and urge them to a prompt, faithful execution.
He is to administer the ordinances of the church, express its
fellowship, pronounce its censures, and its excommunications.
He must instruct the church in the exercise of discipline, and
use all proper means to see it vigorously maintained. He must
remember that the church may become lukewarm, inactive, lax,
corrupt, and even apostate, through his neglect or cowardice.
He is the messenger through whom the Lord speaks to the
church.  He should watch against the entrance of incipient
errors and irregularities. He should labor to have a pure,
active, and a holy church, rather than a numerous one.
Although a pastor is bound to do what he can for the general interests of religion, yet his first duties are to his own flock,
and to the families of his charge. He is not at liberty to
neglect them, for the promotion of other objects, however  important.
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CHURCH GOVERNMENT.
In the fulfilment of these duties, he has a right to the constant
and candid attention of his people on his instructions. Hle has
a right to expect them to cooperate with him in his efforts, and
yield to him deference, as the ambassador of God. It is his
right to preach to them the doctrines of the Bible, as he understands them, in all faithfulness and plainness.
As the pastor and religious teacher of the church, he has the
right to decide whom he will admit to the pulpit, and while he 
has no right to force an unwelcome preacher on the church,
they have no right to invite a preacher to the pulpit contrary to
his wishes.
The pastor has a right to a pecuniary remuneration for his
services, equal to the talent and diligence with which they are
performed, whether it amount to more or less than a bare support. An Apostle has told us that "the laborer is worthy of
his hire;" which is in amount precisely what he earns. The
Scriptures give no countenance to the common notion that
ministers are to be comfortably supported, like gentlemanly paupers, not that their services are to be estimated by a different
rule fiom those of any other classes of men.  They are to bejustly
remunerated; whether it amount to more or less than a comfortable support. Nor do the Scriptures teach that property in
their hands is more likely to be injurious than in the hands of private Christians. The true principle is, that the minister is en titled to precisely that pecuniary remuneration which his labors
would command in any of the common vocations of life. If he
choose to relinquish a part of his just claim for the sake of serv ing his Master, he can do so.
As a man and a citizen, he has the same political and social
rights as others. Hle neither gains nor loses in these respects
by becoming a minister. iHe may find it expedient, and may
feel it his duty, to waive the exercise of them, in some respects,
for the sake of his work, but they cannot be justly taken away.
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CHURCH MEMBER'S MANUAL.
SECT. 4. Duties of the Church to the Pastor.
The duties of individual church-membels and of the church
as a whole, to the pastor, should be reckoned among their most
sacred duties to the Saviour, who said to his ministers, "He
that despiseth you despiseth me, and he that despiseth me despiseth him that sent me."  The relation of a pastor to the people
of his charge is peculiarly sacred. He is sent of God to them.
In this belief they have chosen him as their spiritual teacher and
shepherd. To neglect, oppose, despise, or traduce him, is a sin
of no common dye. The duties which they owe to him are not
for his sake merely, not on accounit of any supposed sanctity
about his person, but they are duties through him to the Saviour,
to God, to themselves, and to a perishing world.   Woe to the
people who prove faithless to such a relation.
The first duty of people to their pastor, is to attend diligently upon his instructions. He is their spiritual teacher and guide,
they should not, therefore, leave his ministrations to attend on
those of another. No slight excuse should be sufficient to detain them from public worship.  His discourses may be so connected and related that the loss of one may cause the misunderstanding of another. Every absence discourages the pastor,
and is a bad example to others.
Prayer for, and cooperation with, the pastor, is a sacred duty
on the part of the church.  The one, in all ordinary cases, implies the other. When people pray sincerely, "Give us this
day our daily bread;" they put forth efforts to obtain it, and if
they sincerely pray for their pastor's happiness and usefulness,
they will join faith and works together. Even an Apostle needed the prayers of his brethern that he might have utterance,
that he might open his mouth boldly, aud that he might be
delivered from danger, and he even ascribes his deliverance to
their "helping together by prayer for us."   Their liberal offers
ings were precious to him as a pledge of their sincere, fervent
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prayer. Let the spirit of prayer for the pastor be acted out in
faithful cooperation, and the pastor's hands are held up, his
heart is cheered, his usefulness is increased, and the church is
prosperous. Church-members may assist and cheer the pastor
by frequently reporting themselves to him, by looking after each
other, by a readiness to labor in the Sabbath-school, and in conference-meetings, by giving him information of any facts which
may be useful to him, by conversing with inquirers and with
the impenitent, and by bringing as many as possible to attend
on his ministry. No church can truly prosper without a zealous,
vigilant, faithful cooperation on the part of all its members with
the pastor.
The church should promote and exemplify correct views of
the pastor's authority. This is a point of great importance, and
far too much overlooked. Could a teacher profit a school in
which his just authority was not respected?   Deprive a parent
of his just parental authority, anid however wise, faithful, and
affectionate, he could not discharge his duties with advantage to
his family. So when a pastor is deprived of his proper authority, it is a great calamity to the church. The Scriptures* speak
of pastors as rulers, and enjoin submission and obedience to them
as Christian duties. On them rest great responsibilities; they
are chosen to their office as being wise and good men; they are
bound to understand many subjects better than the members
of the church, and if they are not fit to bear rule, in the Scriptu ral sense, they are not fit to be pastors at all. Does any one
ask how far this authority extends l How far does the authority
of a father extend over his grown up children? or of the hus band over the wife?  Can the limits in these cases be marked?
Or can the exact specifications be given?   In all these cases it
is the authority of love, directed by good sense, courtesy, and
dignity'  The pastor's authority, like that of a parent, should
be exerted, not for his personal good, but for that of the church.
A few distinctions may help to make this subject still more
* I Cor. 15: 16; 1 Tim. 5: 17; Heb. 13: 7,17.'
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CHURCH MEMBER'S MANUAL.
plain. The pastor is not to rule the church, but to rule in the
church, in connection with the brethren. His authority, which
is limited to spiritual matters, is over the members as individuals, rather than over a church as a collective body. Hie owes
obedience to the whole church, yet individual members owe a
certain degree of obedience to him. No member has a right to
set up a persevering opposition to the measures of the pastor,
nor to join a faction for this purpose. Nothing can justify opposition but a reasonable, deliberate, prayerful conviction, that
the course of the pastor is contrary to the Scriptures. But when
he comes into the presence of the assembled church, gathered
together in the name, authority, and presence of Christ, the
pastor's authority is at once merged in that of the church, and
every member has a right to express his views freely, and to
vote on every question as his own judgment and conscience dictate, whether in accordance with the pastor's wishes or not.
A church should carefully guard the pastor's influence. The
pastor's reputation, unsullied, is a tower of strength; and is
among the choicest treasures of the church. Satan and wicked
men know this, and they usually attack religion in the persons
of its professors, but especially of its ministers. If their characters and influence can be broken down, the devil triumphs. A
church should seek a pastor of unblemished reputation, and then
carefully preserve it.  They should speak of his Aults to no one
but himself. If parents who are members of a church, speak
lightly of their pastor, how sad must be the effect on their unconverted children! Instead of this, they should guard him
from the breath of slander and suspicion. His reputation is
dearer to him than life, because his usefulness depends so much
upon it.
Finally, it is the duty of every church to render to the pastor
an adequate pecuniary compensation. On this point the Scriptures are very plain. "Let him that is taught in the word,
communicate unto him that teacheth in all good things." "If I
we have sown unto you spiritual things, is it a great thing if we
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shall reap your carnal things?"   "Even so hath the Lord ordained, that they who preach the gospel, should live of the gospel."  "Let the elders that rule well, be counted worthy of
double honor, (i. e., as the connection implies, compensation,)
especially they who labor in the word and doctrine: for the
Scripture saith, Thou shalt not muzzle the ox that treadeth out
the corn: and the laborer is worthy of his reward."* The
principle here brought to view, is that of reciprocity in the support of the pastor, not the duty of charity. It is RIGHT, that
every person who enjoys the ministrations of the Gospel, as every
one ought to, should pay something to support them. A minister has an undoubted right, as far as man is concerned, to
preach for nothing, if he pleases, or to be supported by one class
of persons, while he labors for another, but the true principle
of justice in the case is, that those who receive the benefit of
his labors, should pay for them.
But inasmuch as the principle is of difficult application, as
ministers are lothI to speak of their pecuniary claims or wants,
as many feel it to be their duty to preach the Gospel whether
they are compensated or not, and as many churches are unable
to insure an adequate pecuniary reward to their pastors, on their
settlement, the members should remember this part of their duty,
and individually communicate to the pastor's wants.   They
should, if possible, furnish him with the pecuniary weans of de voting his whole time and strength to the work of the ministry.
They should be in the habit of presenting him, frequently, with
substantial marks of their kindness and esteem. Thus his heart
will be cheered, his love for them increased by the tokens of
their love to him, and his labors will be more efficient.
SECT. 5. Removal of a Pastor.
It is desirable that the pastoral relation be as permanent as
possible. A good man acquires influence by being known.
This is the Lord's property, which it is wrong to sacrifice light           * Gal. 6:6; 1 Cor. 9:11,14; 1 Tim. 5: 17.
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CHURCH MEMBER'S MANUAL.
ly. In accepting the charge of a church, a pastor should consider
it his duty to remain till death, unless God shall clearly indicate
his duty to remove. The relation between a church and pastor
should, in all ordinary cases, be formed in this expectation.
Yet it may be a pastor's duty to remove. His health may
require it. A state of feeling may exist among his people, which
may render his continuance, in his view, undesirable.
If the pastor has come to the decision that it is his duty to
remove, he should communicate his wishes in writing to the
church, with the reasons for them, and ask their consent to the
termination of his pastoral engagement. The church, after prayerful deliberation, should proceed to vote on the question. If
they accede, the relation is terminated, if not, they will send
to him a communication, endeavoring to dissuade him from his
purpose.
The question is sometimes asked, Is it orderly and right in
itself, for one church to invite the pastor of another church to
be its minister? If one church wants the pastor of another
church, that is not a sufficient reason why he should be invited.
The church where he now is wants him also, and in this respect
they stand on equal ground. But the latter church has regularly obtained him, hence their right is paramount. Nor is the
prospect of a larger salary a sufficient reason. But if a church
can sincerely offer such reasons for desiring to obttin the pastor of
another church, as they believe the Saviour will approve, they
may properly invite him. But no pastor should leave the service of a church when he is useful and happy, without their
concurrence in his views of duty, or that of a disinterested
council.
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CHAPTER III.
CHURCII MEETINGS.
A CHURCH, assembled with its pastor and deacons to transact
business, should be regarded as the most solemn, dignified, and
important meeting ever convened on earth. Questions of infinite moment, and eternal in their consequences, are there considered and decided. The young convert with trembling hope
relates his spiritual exercises, seeks admission to her bosom, and
takes the everlasting covenant of God upon his lips; the unfaithful member is tried, found guilty, and is sorrowfully put
away from the fellowship of the saints on earth and from the
hope of heaven till repentance prepares him to resume his place
among them; while Christ, whose eyes are like a flame of fire,
is walking among them, noting all their doings, with approval
or displeasure.
The church is to ascertain and execute his will. It must
judge by the Scriptures whether those who seek its ordinances
and fellowship are true and obedient disciples, and whether an
accused member is guilty of an offence, which is deserving of
excommunication.
Each church, too, being a missionary body to the world, is to
devise ways and means anc  measures to discharge this high
trust. Its united piety, zeal, wisdom, and pecuniary liberality,
are all to be brought into requisition. Questions more weighty,
objects more magnificent, and projects more sublime, than ever
occupied the cabinets of earthly monarchs, are to be considered
and matured.
This business is the common concern of all the members, by
their equality as brethren, their mutual covenant, and their
common obligation to Christ.  It requires much  mutual con sultation.  All the members of the church should, therefore, at tend the meetings, and unite in imploring the blessing of God
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upon their labors. No church business can be well done when
but a part of the members are present, and it is a gross neglect
of the Saviour to stay away.
SECT. 1. Order of Business.
Every efficient, well-regu]ated church has frequent meetings
for business. The frequency must depend on the amount of
business to be done, and other circumstances. It is desirable that
considerable time in each meeting be spent in devotional exercises.
The pastor is usually the moderator of the church meetings;
if he be absent the clerk, or senior deacon calls the church to a
choice of a moderator. Every meeting should be commenced
by reading the Scriptures and prayer.
A record should be kept of all the proceedings, by the clerk,
and at the opening of every meeting the record of the preceding
meeting should be read, corrected if necessary, and approved.
The reception of candidates for admission, if there are any, is
first attended to, during which any well-disposed and serious
persons, not members of the church, who desire it, are permitted to be present; but all who are not members should be requested to withdraw previous to the transaction of church
business.
Applications for dismission and reports of committees are next
acted on, and then new business may be introduced.
A church should be governed in all its deliberations by the
common parliamentary rules, applied and submitted to in the
exercise of courtesy and Christian love.
In all the church meetings every brother has an equal right
to speak on any subject before the church, but he must confine
his remarks to the question, must not speak too long, nor too
often, and he must be kind and courteous.
All matters of business are decided by a vote of the majority
of the brethren, to which it is the duty of the minority cheei:
fully t6 submit, though a bare majority should never press any
question, especially if important.
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SECT. 2.  Voting.
As all questions on which a diversity of opinion is likely to
exist in a church must be decided by the will of the majority,
every member is bound, by his covenant with his brethren, to
submit to that will, when fairly expressed. A difference of
opinion among brethren should never produce alienation of affection. The cool, deliberate, dispassionate, prayerful decision
of a majority, should, in all ordinary cases, be submitted to, as
the will of Christ. There should be no exciting, argumentative
debates in church meetings, no offensive personalities, no attacking of each other's arguments, nor impugning of motives.
Those who speak, should communicate whatever information
they may possess, which bears on the question, and express their
opinions modestly, with the reasons for them, and then leave
all to the decision of the body. If a question is likely to produce much division, it should be withdrawn, or postponed, unless one of vital importance, and requiring prompt action.
Voting is done by raising the hand, or by rising, except in
the choice of a pastor or deacon, when the ballot is used.  The
method of voting by ayes and noes is not suited to the
dignity and sacredness of a church meeting; and it is highly
undesirable that they should ever be entered on the church rec ords. This method should be resorted to unless a vital prin ciple is at stake, on which the members wish their votes to
stand recorded.
All the members of a church have equal rights, and are
equally entitled to vote. A church is a spiritual society, form ed for spiritual purposes, all the members of which hold to it a
spiritual relation.  "There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor female: for ye
are all one in Christ Jesus." Christians, united to Christ, and
heirs alike of an eternal inheritance, have equal rights and priv ileges, though the duties and responsibilities differ with their ir
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CHURCH MEMBER'S MANUAL.
cumstances.  Their connection and equality in the church do not
affect their previous lawful and proper relations in their families
and in society, nor impair any previously existing obligations.
This principle may aid in determining whether females
and minors have a right to vote in church meetings. Viewed
simply as members, their rights are the same as those of other
members. But their rights are modified and limited by previously existing relations. A father and his son, yet a minor,
are members of the same  church, and as such, they have
equal rights; but the son owes a filial respect to his father, and
is legally and morally bound to obey him. All would acknowledge the impropriety of a young son or daughter
voting, in church meeting, in opposition to the wishes of a father.
Church principles would, in that case, become the authors of
confusion, and not of peace, in families. The same is true respecting a master and his apprentice, when both are members
of the same church. There is no scriptural precept which annuls the previously existing obligation, which, therefore, remains in full force. It would be obviously improper for a wife
to vote in opposition to her husband, to whom she is required
to be obedient in all things, Eph. 5: 22-24, and clearly inconsistent with the general subordination of the female sex, which
God has himself established, that they should let themselves in
opposition to the male members. 1 Cor. 14: 34, 35; 1 Tim.
2: 11-15. If they are not at liberty to vote freely, they are
manifestly not in a suitable condition to vote at all.
It does not follow, however, that because females are not
allowed to vote in the church, they have no rights. The law
allows them no political suffrage, yet it guards their lights, fully.
It is sometimes objected, that if females may not vote in the
church, their rights are taken away; whereas their rights in the
church are just as extensive, and of the same general character,
as in the family or in the civil State. The church takes no
right away, it only conforms its usages to the established plinciples of civil law, the teachings of nature, and the direct proe
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cepts of the Scriptures. The Scriptures command, "Wives,
submit yourselves to your own husbands, as unto the Lord:"
yet the Bible is the best guardian of female rights. The husband must exercise his authority with a due regard to the happiness of the wife, and the male members of a church, though
they have the general superiority in governing, are bound to
consult the wishes of the female members. The females have
a deep interest in the concerns of the church, are usually the
most numerous, often the most devoted, and, in many questions,
they are, perhaps, equally well qualified to form an opinion.
It would be manifestly as unjust, as it would be impolitic, for a
few male members to settle or dismiss a pastor, in opposition
to the wishes of many females.
There is some diversity of practice on this subject among our
churches, in their efforts to give equal rights to all. When
great questions are to be decided affecting directly the spiritual
interests of the whole church, such as the election or dismissal
of a pastor or the choice of a deacon, it is the practice of some
churches, first, to ascertain the wishes of all the members, by an
informal ballot, and afterwards the male members, in view of all
the facts, come to the final decision. Common matters of business, such as the choice of committees, raising money, building
a house for worship, &c., are decided by the Minale members of
twenty-one years of age, and upwards. The reception of candidates to fellowship is not voting, as will be shown in the next
section.
SECT. 3.  Admnission of Members.
When the candidates come before the church, they severally
relate the manner in which they were brought to believe on
Christ, with the evidences of their present hope, and their views,
as far as they have formed any, of Christian doctrine, duty, and
ordinances. Questions are freely proposed by the pastor, or by
any of the members of the church.  The candidates then retire, 
and the question of reception is taken on each case, separately.
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Any member has the right to object, for good cause, to any of
the candidates, or to communicate any information touching
their moral and religious characters which he may possess. If
sufficient cause appears, or if any member is not satisfied in respect to the Christian experience of any one of the candidates,
the case should be postponed.* If no objection is made, the
question of reception is put to the church, and all the members,
old and young, male and female, should express their fellowship
by rising. Members are not voted into the church. In this
case the decision is not made by a mere majority. There should
be unanimity. If any member object to the reception of a candidate with whom the church generally are satisfied, he is bound
to give the grounds of his objection; and if it arise from prejudice, or ill-will, the objector subjects himself to censure. In this
respect the church is entirely different from a mere voluntary
society, into which members are voted at the will of a majority.
It is, or should be a hearty unanimous welcome to the fellowship,
the watch-care, the privileges, and the toils of the church.
This method of receiving members has many important benefits. It is the best earthly means of ascertaining the true character of professed converts. The language and the feelings of a
real convert cannot easily be so counterfeited as to impose on a
whole church, and an impostor would not often encounter such
an ordeal.  Every genuine relation of a religious experience
meets a response in the bosom of every Christian, kindles afresh
his first love, increases and diffuses knowledge of God's dealings
with his children, awakens gratitude and joy, and furnishes encouragement to labor and pray for the conversion of sinners.
The candidate and the church become at once closely united in
fellowship and mutual interest.
* When Saul of Tarsus first offered himself to the fellowship of
the church at Jerusalem, he was not admitted at once, on account of
an objection against him by the disciples, nor until that objection was
removed. Acts 9: 26, 27. And Peter did not admit Cornelius and hi
family to baptism, till he had inquired if any of the brethren present
had any objection. Acts 10: 47.
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To make the pastor and a few brethren judges of the fitness
of each candidate, would throw too much labor and responsibility on them if they were faithful; if they were unfaithful, a
dangerous avenue to corruption would be opened.
The foundation of church-fellowship, with all the advantages
attending the communion of saints in that important relation,
as well as of all efficient church discipline, is laid in this Divinely
appointed method of receiving members. Each member has
thus given to all the rest his reasons for the hope that is in him,
so that a bond of union, of confidence, and of love, of the strongest kind is formed, at the very threshold of the church. Nothing
so quickly and so strongly unites the disciples of Christ, as the
relation of their spiritual exercises.
It is to be earnestly hoped, therefore, that this custom will
always be carefully maintained in the churches. Should they
ever relinquish it, their decline and ultimate ruin is certain. In
cases of extreme diffidence, the church may be under the necessity of relying chiefly on the evidence obtained in private
conversation, and reported by other individuals, but such cases
are rare.
When members are received by letter from other Baptist
churches, it is proper to require them to relate their religious
experience.  This is the uniform practice in many, if not in
most of our churches. This course does not impair the credit
of the letter, nor in any sense impugn the character of the church
from whence it came. As each church is independent, it may
require such evidence as it deems satisfactory, without giving
reasonable cause of offence to any other church, and as each is
separately accountable for the characters of those whom it receives as members, it has the right, and is in duty bound to
examine for itself. Letters are often presented from distant unknown churches, sometimes of old date, so as to render a personal examination proper in the view of all; and as it is inconvenient, and often embarrassing to make such cases exceptions,
it is better to have a uniform rule. And if there were no
10
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other reason, the fact that the custom has all the advantages
referred to in the case of new members, should induce every
church to adhere to it.
SECT. 4. Absent Members.
When a member expects to be absent from the church for a
limited time, he should take from the pastor, or clerk, a letter*
of recommendation to the watch and fellowship of some sister
church.  This is sometimes called a "letter of occasional communion," and it should be expressly limited to one year, or less from
its date. This letter should be presented immediately, and the
bearer should attend regularly on the worship and communion
of that sister church. At the end of the year, if unforeseen
circumstances prevent his return, he should communicate to his
own church an account of his situation, his religious views and
feelings, and whether he is enjoying the privileges of the Gospel. He is still under the care and subject to the discipline of
the church, and if he does not take such a letter, or does not
make a proper and seasonable report, the church should inquire
respecting him, and call him to account.
If a member removes to a place where there is no sister church,
he should attend on the best religious instruction in his power,
and make an annual or semi-annual communicatipn to the church.
Such cases, however, will be rare, when religious improvement
and usefulness are the leading objects in choosing a residence.
If a member removes to a distance with or without such a
letter and makes no report of himself to the church for a year
or more, the circumstance should be inquired into, and if his
place of residence cannot be ascertained, his name, after suitable
inquiry, should be erased from the list of members. If he afterwards give satisfaction to the church by confession or explanation, he should be restored.  No church should suffer its records
to be encumbered with a list of the names of unknown members.
* For an example of such a letter or certificate, see Acts 18: 27; Rom.
16: 1, 2. Compare 2 Cor. 3: 1; Col. 4: 10.
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SEcT. 5. Disnmission of Members.
If a member desires, for good cause, to be dismissed to a
sister church, he makes application to the church of which he
is a mnember for a letter of dismission and recommendation to
a church which he specifies, and if no reason appears why his
request should not be granted, the church vote to grant it, and
he receives a certificate signed by the clerk, or pastor. HIe is
still a member of the church which grants such letter until received by the other, as much subject to its watch and discipline
as before, and the language of the letter should always distinctly express or recognize the fact.
The dismission of members is merely a transfer of membership from one visible church, or congregation of believers, to
another. To this transfer there are three parties; the member
desiring a dismissory letter, the churchfrom which, and the
church to which he proposes to be dismissed. Each of the
parties is entitled to an independent voice in the measure, and
each should be reasonably satisfied of its propriety.
If some improper motive be apparent in a member asking to
be dismissed, the church should refuse his request, and endeavor to reclaim him to a proper state of feeling. Or if his
brethren think a  member ought not to leave therh, he should
distrust his own judgment, and not terminate a relation formed
by solemn covenant, without serious, prayerful consideration.
A member might be very important to the welfare, or even to
the existence of a church, and he ought not lightly to withdraw.
In ordinary cases, however, the member is the best judge of his
duty, and the church should dismiss him at his request.
No member can properly be dismissed to another church who
is not in good standing. To dismiss a member under censure,
or liable to it, to another church, is deception and imposition.
The church that does not act with good faith in this matter, will.
be cursed and blighted. Let no church so far forget its duty as
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CHURCH MEMBER'S MANUAL.
to dismiss a member to get rid of him, and escape the labor of
discipline. Such a course is wicked in the extreme. The church
must not allow a member to obtain a dismission to escape an
act of discipline.
No authority is found in the Scriptures, for dismissing a member from the church to the world. The fact that a member is
dissatisfied with the doctrines or the doings of the church, or
deems himself unfit for church-fellowship, is not a ground of dismission. A husband might be convinced that he is unfit for
that relation, or become tired of his wife, yet that furnishes no
ground for a divorce. Every one should understand, when he
enters a church, that there is no private egress; the relation
then formed can be terminated only by a transfer to a sister
church, by excoinmunication, or by death.
SECT. 6.  A4dmissions to Occasio,cl Conmunion.
When such a letter as is described in Section 4, is presented
to the church, the fact, together with the date of the letter,
should be entered on the records, and the individual presenting
it should be admitted by vote to the privilege of occasional communion.  Persons thus admitted are allowed to attend church
meetings but not to vote. With this exception, they have the
same privileges as the members of the church.
It is the duty of the church to watch over such persons, and
if they deserve to be subjected to discipline, the church should
withdraw from them the privilege of communion, and give
prompt notice thereof to the church to which they belong.
In all cases of this kind it should be understood that the object of such letters is temporary.  Whenever the residence of
such persons becomes permanent, they should become members
in full of some church.
It is the custom of some churches to admit no strangers to
the Lord's Table, who do not present written certificates of
chlurch-mnembership and good standing.
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CHAPTER IV.
CHURCH DISCIPLINE.
DISCIPLINE in a church is the regular, vigorous application
of the principles, doctrines and rules of divine revelation, in promoting the purity, knowledge, order, peace, and useful efficiency
of each of the members and of the entire body. It is, therefore,
an extensive subject. A church must have laws sufficient to preserve its integrity, and the rights of members, with power and
obligation properly vested, to secure their prompt execution, for
its own sake. This is one part of discipline. But it has, also, a
further and a higher aim. Scriptural church discipline is designed, and adapted to increase, concentrate, and direct the
agency of Christians in the conversion of the world.
It has become customary to speak of discipline in a church
as having sole reference to the treatment of disorders and offences. This is a very contracted view of the subject. A church
is the Family of Christ, in which subordination, regularity, instruction, order, watchful kindness, reproof, and love, are daily
blended in family discipline. The church is a School of Christ,
every member of which is in a process of education, and is bound
to make the utmost improvement in manners, knowledge, and
holiness.  They have "one master, [teacher,] even Christ," all
whose rules they are bound to observe. The church is an Army
of Christ, every soldier being a volunteer:. But what would
become of an army, whose whole discipline consisted in trying
delinquents, and drumming rogues out of the camp? A welldisciplined church is like a well-disciplined army, in which every
officer and soldier is at his post, with arms and armor bright,
each faithfully cooperating with all the rest in the common
cause.  Discipline in such a body is an all-pervading influence;
extending to every member, at all times.
A church which neglects discipline, is like a garden without
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walls, or a city without magistrates and laws. However excellent its creed, it will soon sink into confusion and wretchedness.
The first tendencies therefore to laxity in discipline should be
met and checked. The daily watchword of the church should
be, "The Lord Jesus expects every member to do his duty."
Let this higher purpose of discipline be always kept in view, and
the occasions for church censures and excommunication would
be seldom.
SECT. 1. Nature and.)esign of Discipline.
The leading element in church discipline is love to the Saviour. The church is his body; and what can be so dear to
every member's heart, as the health, the vigor, the beauty, and
the attractiveness of "the body of Christ?"  To preserve or
promote it, he should be willing to sacrifice a right hand, or a
right eye. Social and relative attachments should all be subordinate to this high principle, in every act of discipline.
Profound reverence for the word of God, is essential to the
proper exercise of church discipline.  We are not to consult
public opinion, nor the views or practices of other religious communities, nor our own feelings, nor our judgment of what is expedient; but always to bear in mind that SCRIPTURE, given by
inspiration of God, is profitable for doctrine, fo' correction, for
reproof, and for discipline; as the only infallible guide.
Tenderness and love towards all the brethren, united with a
humbling conviction of our own weakness and unworthiness,
should characterize our church discipline. Although the church
is appointed to "judge those that are within," yet it is only in
accordance with its Master's will, who would not break the
bruised reed, whose command is, to "lift up the hands which
hang down, and the feeble knees, and make straight paths for
your feet, lest that which is lame be turned out of the way;
but let it rather be healed." To be guarded against severe and
unfeeling treatment of an erring brother, we are to " consider
ourselves, lest we also be tempted."
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CHURCH GOVERNMENT.
The nature of church discipline may be further seen in the
fact that it is intended for pious persons, who are regenerated
by the Spirit of God, and walk in a new life. Were they perfeet in holiness, they might still need some system of discipline
to keep them so, yet as they are still imperfect, and "going on
to perfection," they need discipline adapted to their condition.
As the power of an army is increased by discipline, so that a
small body of well-drilled and thoroughly disciplined troops is
able to conquer a much larger body of undisciplined men of
equal courage and strength, so it is with the church of God.
Its nature is further illustrated by the fact that the disciplinary
powers and duties of each church extend to all its own members, and no farther.  "Each church being competent in itself
for all the purposes of government and discipline"-its covenant
extending to its own members only, admitting no others to take
any part in the administration of its government, having power
to cite them and no others to appear and answer to chargesmust of course confine its church censures and all its disciplinary
proceedings to its own members. Were the case otherwise, any
member might find himself subjected to the discipline of churches without number, fiom some of which he is, in form, excluded,
in others under censure, in others in full fellowship. But by
the simple apostolic principle, that a church-member can hold
church-fellowship in one church only, at the same time, and of
course be subject to the discipline of that body only, all is plain.
The watch-care of each disciple is provided for among those who
know him best, while the rights of each church, and of each in dividual member, are secured inviolate. It is a violation of all
order and propriety, for one church to put forth its disciplinary
censures against the members of other churches. They may be
classed in the same denomination, they may deserve to be called
to account, but it is the duty of the particular church of which
they are members to do it, and their neglect does not warrant
another church in going beyond the limits of its duty. Our
neighbor's children may deserve correction, which rightly ad
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ministered might do them good, as well as produce a salutary
effect on all the children in the neighborhood, but it does not
follow that it is our duty, or that of our family, to go around
and administer it gratuitously. "What have I to do," says the
Apostle, "to judge them that are without? do not ye judge
them that are within? [i. e., your own members.] But them
that are without God judgeth. Therefore put away firom among
yourselves that wicked person."
The duty of maintaining church discipline belongs to the
members of the church, individually and collectively, and if faith fully and affectionately performed by them, in obedience to the
rules of the Gospel, it is a salutary exercise of their Christian
graces. It is a sinfuil shrinking from duty to be absent from
the meetings of the church because cases of discipline, even
though painful, are to be attended to. This is deserting the post
of duty in the hour of danger.
The higher objects to be accomplished in church discipline are,
1. The increase of piety. When a church is in a state of
vigorous and wholesome discipline, "the whole body fitly joined
together, and compacted by that which every joint supplieth,
according to the effectual working in the measure of every part,
maketh increase of the body, to the edifying of~ itself in love."
The influence of elevated piety and exemplary Christian faithfulness, in church-members, is reciprocal.   "Iron sharpeneth
iron, so a man sharpeneth the countenance of his friend."  One
of the plainest duties involved in church-fellowship is, the increase
of the piety and holiness of the church. Hience the members
are commanded, "Confess your faults one to another, and pray
one for another, that ye may be healed." The "faults" here
referred to, are not, of course, such offences as require corrective
proceedings, but such as retard the growth of piety. To accomplish this high purpose of Christian discipline, the Apostle
exhorts the members of the Philippian church to "stand first ill
one spirit, with one mind striving together for the faith of the
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gospel." The increase of piety in a church is the true preventive of offences and apostasy.
2. To increase brotherly love.   "God hath tempered the
body together,... that the meibers should have the same care
one for another. And whether one member suffer, all the members suffer with it: or one member be honored, all the members
rejoice with it." "Be ye all of one mind, having compassion
one of another: love as brethren, be pitiful, be courteous."  1
Cor. 12: 24-26.   1 Peter 3: 8.  The increase of brotherly
love is the best preventive of strifes and divisions, against which
Christians are frequently and solemnly warned.
3. To illustrate the excellence of religion before the world.
"Ye are the light of the world. A city that is set on a hill
cannot be hid." "If the light that is in you be darkness, how
great is that darkness."   "I am with you in the spirit, joying
and beholding your order."  "I thank my God through Jesus
Christ for you all, that your faith is spoken of throughout the
whole world."  Matt. 5: 14; Col. 2: 5; Itom. 1: 8.  When
the Christian graces of the church at Jerusalem shone brightest, they are described as "praising God, and having favor with
all the people." So when the Corinthian church had manifested
their abhorrence of sin, and their tender, earnest regard to the
commands of Christ, the Apostle says to them, "Ye are outr
epistle, written in our hearts, known and read of allimen: forasmuch as ye are manifestly declared to be the epistle of Christ
ministered by us, written not with ink, but with the Spirit of
the living God; not in tables of stone, but in fleshly tables of
the heart."
4. To increase the efficiency of the church by calling into
usefeil activity every member, in the sphere best adapted to his
powers. "For as we have many members in one body, and
all members have not the same office; so we, being many, are
one body in Christ, and every one members one of another.
Having then gifts differing according to the grace that is given
to us, whether prophecy, let us prophesy according to the pro                             10*
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portion of faith; or ministry, let us wait on our ministering; or
he that teacheth on teaching; or he that exhorteth on exhortation."  Rom. 12: 4-8.
Thus far the influence of church discipline is preventive.  If
delinquencies call for corrective discipline, the objects are,
1. To reclaim those who fall into sin. "Brethren, if a man
be overtaken in a fault, ye who are spiritual restore such an
one."  "Brethren, if any of you do err from the truth, and one
convert him, let him know, that he who  converteth the sinner
firom the error of his way shall save a soul firom death; and
shall hide a multitude of sins."  Gal 6: 1; James 5: 19, 20.
Such is also the spirit and purpose of the Saviour's command in
regard to an offending brothre.
2. The  purity, lhonor, and  consequent  usefulness  of the
church.  "But I have a few things against thee, because thou
hast them that hold the doctrine of Balaam."   "Know ye not
that a little leaven leaveneth the whole lump?  Purge out therefore, the old leaven, that ye may be a new lump." Rev. 2
14; 1 Cor. 5: 6, 7.
3. To prevent sin in others.   " Them that sin rebuke before
all, that others also may fear."  "If any man obey not our
word by this epistle, note that man, and have no company with
him, that he may be ashamed."   1 Tim. 5: 20;,2 Thess. 3: 14.
SECT. 2.  CIurch Covenant and Watch.
One important means of maintaining a high state of discipline
in the church, and preventing sin in the members, is, their
vigilant watch over each other. Gross sins in church-members
are preceded by smaller ones, and these by smaller still, and by
neglects of duty which a timely admonition miighit have pre   vented.   This mutual watch is not only the soul of chl-uich dis   cipline, but affords the best exercise of the piety of its-members.
When  believers join the  clhurch, they not only make.a'
public profession of their faith, but enter into a special covenant,
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CHURCH GOVERNMENT.
either expressed or implied, with that particular body of Christians; and it is this covenant which unites the baptized believer
in church-fellowship to the members of that church, and engages him to perform certain duties to them, in virtue of the
relation and obligations assumed in the church covenant.   It is 
customary in some churches to have written or printed articles
of covenant expressive of the obligations thus assumed, which
every candidate for membership is expected to sign, in token of
cordial assent to the same.
The adoption of this covenant creates no new obligation to
God or man; but simply expresses the intention of the professed convert to perform specific duties. Jacob entered into a
special covenant with God, attested by the erection of a stone;
Gen. 28: 16-22; and David adopted a written covenant for
the guide of his conduct; Psalm 101. A church covenant is
of the same nature, though being extended in its application
to a company of believers, its practical value is still more obvious.
The following forms having been extensively adopted by the
churches, may be considered as fair specimens of the
CHURCH COVENANT.
"Having been, as we trust, brought by Divine grace to embrace the
Lord Jesus Christ, and to give up 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 mutual care, as members one of another, to
promote the growth of the whole body in Christian knowledge, holiness, and comfort; to the end that we may stand perfect and complete
in all the will of God.
"That, to promote and secure this object, we will uphold the public
worship of God and the ordinances of His house; and hold constant
communion with each other therein; that we will cheerfully contribute
of our property for the support of the poor, and for the maintenance
of a faithful ministry of the gospel among us.
"That we will not omit closet and family religion at home; nor
allow ourselves in the too common neglect of the great duty of reli
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CHURCH MEMBER'S MANUAL.
giously training up our children, and those under our care with a view
to the service of Christ, and the enjoyment of heaven.
"That we will walk circumspectly in the world, that we may win
their souls; remembering that God hath not given us the spirit of fear
but of power, and of love, and of a sound mind; that we are the light
of the world and the salt of the earth, and that a city set on a hill cannot be hid.
"That we will frequently exhort, and, if occasion shall require,
admonish one another, according to Matthew 18th, in the spirit of
meekness, considering ourselves lest we also be tempted; and that as
in baptism we have been buried with Christ, and raised again, so there
is on us a special obligation thenceforth to walk in newness of life.
"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. Amen."
ANOTHER.
"As we trust we have been brought by Divine grace to embrace
the Lord Jesus Christ, and by the influence of his Spirit to give ourselves up to Him, so we do now solemnly covenant with each other,
as God shall enable us, that we will walk together in brotherly love;
that we will exercise a Christian care and watchfulness over each other,
and faithfully warn, rebuke, and admonish one another, as the case
shall require; that we will not forsake the assembling of ourselves together, nor omit the great duty of prayer, both for ourselves and for
others; that we will participate in each other's joys; and endeavor
with tenderness and sympathy to bear each other's burdens and sorrows;
that we will seek Divine aid to enable us to walk circumspectly and
watchfully in the world, denying ungodliness and every worldly lust;
that we will strive together for the support of a faithfill evangelical
ministry among us; and, through life, amidst evil report and good report, seek to live to the glory of Him who hath called us out of darkness into his marvellous light."
By such a covenant church-members agree to notice each
other's errors and dangers with affectionate concern, and to
give or receive such timely warning and reproof as occasion may,
require. Any member who knows of anything in another in
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consistent with his profession or his hopes, be it an error in
doctrine, a neglect of duty, or an impropriety of conduct, or of
language, is bound to give him friendly caution, with a view to
his amendment. "Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him."
Besides actual faults, we may see a brother exposed to
temptation, unconscious of his danger. How many, through
some peculiar weakness, or easily besetting sin, are exposed to
fall, who might be saved by timely warning; and how precious,
in such a case, is a clear-sighted, true-hearted brother, to raise
the voice of affectionate solicitude! It is cruel and wrong to
wait till he actually falls. In such a case, how sacred is the
duty of "looking diligently lest any manfail of the grace of
God." And if we see our brethren growing cold, and declining
in religious feeling we should remember the duty of our covenant and watch, to "stir up their pure minds by way of remembrance."
There is far more hope of saving an erring brother before his
sin is aggravated and notorious, than afterwards. The private
labors and affectionate solicitude of individual brethren are more
winning than the open public proceedings of the church; his
conscience is more tender; he is not chafed by suspicions and
reports. Prevention is better than cure. But alas! how often
is the pledge of members to watch over each other neglected
till a cure is impossible; expulsion is the only resort, the church
is disgraced, and a soul is ruined, it may through its neglect.
This mutual, affectionate watch, is one of the chief benefits of
our church union. "Faithfuil are the wounds of a friend, but
the kisses of an enemy are deceitful." A brother who will in
kindness admonish and reprove us, is above all price.   "Let the
righteous smite me; it shall be a kindness; let him reprove me;
it shall be an excellent oil." Why should it be deemed so unpleasant, and be so much neglected, when, like charity, it u is
twice blessed; it blesseth him that gives, and him that takes?"
That the faithful discharge of this duty is peculiarly acceptable
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to the Saviour, is manifest. " Now we exhort you, brethren,
warn them that are unruly, comfort the feeble-minded, support
the weak, be patient toward all men." 1 Thess. 5: 14.
The utmost kindness arnd wisdom are requisite in performing
this duty. A distrustful, meddlesome, fault-finding spirit must
be carefully guarded against. In giving admonition, regard
should be had to the age and station of both parties. " Rebuke
not an elder, but entreat him as a father; and the younger men
as brethren; the elder women as mothers; the younger as sisters, with all purity." 1 Tim. 5: 1, 2. The time, the place,
the circumstances, as well as the manner and spirit of giving reproof, are all important.   If we are not in a temper to receive
reproof meekly and thankfully, we are not prepared to give it.
The duty is mutual and correlative. "Confess your faults one
to another, and pray one for another, that ye may be healed."
And finally, to reject or resent a reproof, kindly given by a
Christian brother, is a great wrong to him, and a violation of a
solemn covenant. " He that hateth reproof is brutish." Such
an evidence of faithfulness and affection should greatly increase
our love to him who bears it.  The duty of giving reproof implies the duty of receiving it kindly, and of endeavoring to
profit by it.
SECT. 3. Offenses requiring Church Action.
As "it is impossible but that offenses will come," even into
the purest and best regulated church, it is of great importance
that every member clearly understand, and faithfully carry into
practice, the Scriptural rules for treating them.
As this part of church discipline consists in the right application of the law of Christ to offending members, it is necessary
to inquire what offenses require church action. Natural imperfections of character are not to be classed as offenses.   A churchmember may be constitutionally bold or timid, too forward oitoo backward, loquacious or taciturn; but these traits of charac
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ter are not "offenses," which furnish occasion for churcl action.
An offense is a wrong act, purposely done, either privately,
against the rights of an individual, or publicly against morality
or religion; but not against any one individual more than
another.  Offenses may be classed under two heads: private
or personal, and public offenses. The ground of this distinction,
is in the circumstances of the case, and the different treatment
required; and not in any supposed difference in the degrees of
sinfulness involved. A private offense is a wrong act of one
church-member to the injury of another. A public offense is
any wicked conduct of a church-member: any neglect of duty,
or manifestation of unhlloly temper, which, if persevered in, would
prove him destitute of the Christian spirit. The distinction is
similar to that between " civil" and "criminal" actions, in judicial proceedings.  The ground of the distinction, in both cases,
consists in the fact that different proceedings are adopted to
secure the ends of justice and mercy. Let us consider these two
classes of offenses, and the treatment proper to each.
I. Private Offenses.  A  church-member may know, or be
lieve, that another member has done or said something to his
injury personally.  If he has not certain knowledge that it is so,
he is bound either to seek a private explanation, or to dismiss
all suspicions from his mind. If he has certain kno?wledge that
his brother has trespassed against him, but not proof, sustained
by the testimony of "two or three witnesses," it is a private, personal offense, for the treatment of which the Scriptures furnish
clear and specific rules.  "' If thy brothel shall trespass against
thee,'o and tell him his fault, between thtee and  hiim  alone."
The first duty is private, affectionate expostulation between the
aggrieved and offending brother onlv.  No third person should
be iniformned of it.  If the aggorieved brother tells the secret to
any other person, he disobeys the command of Christ.  The
Saviour's precept has made his duty plain.
One of three results will follow this proceeding.  Either, 1.
The offending brother may admit the charge, confess his fault,
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and make full satisfaction.  In this case "thou hast gained thy
brother."   And what a gain it is!  " He that converteth the
sinner from the error of his way, shall save a soul from death, and
shall hide a multitude of sins." It is an occasion of devout thanklisgiving to God, and it must never be mentioned again.  "If thy
brother trespass against thee, rebuke him; and if he repent,
forgive him;" and there the affair ends. Or, 2. He may deny
the act charged, while the injured brother has certain knowledge that he is guilty, though no witnesses by which to prove
it. In this case, he adds the sin of lying to his first offense.
What must be done?
It is obvious that the injured brother cannot proceed to take
the second step enjoined in Matt 18: for he has no "witnesses"
to take. Suppose he should take with him one or two brethren,
and repeat the charge in their presence. The charge is again
denied, and they ask for proof; but there are no witnesses. They
must, of course, decide that the charge is not sustained. But
now suppose that the real offender brings against the other of
defamation.   These brethren are witnesses to the fact that he
has charged him with an offense which he could not prove.
And if required by the church to confess the crime of falsehood
or suffer expulsion, he could not confess without telling actual
falsehood. An innocent member might thus be excluded from
the church through his own indiscretion, in departing from the
law of evidence laid down in the Scriptures.
What, then, is the law of evidence?  It is this: "One witness shall not rise up against a man for any iniquity, or for any
sin, in any sin that he sinneth: at the mouth of two witnesses,
or at the mouth of three witnesses, shall the matter be established. If a false witness rise up against any man, to testify against
him that which is wrong, then both the men between whom the
controversy is, shall stand before the Lord, before the priest and
the judges which shall be in those days. And the judges shall
make diligent inquisition; and, behold, if the witness be a false 
witness, and hath testified falsely against his brother, then shall
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CHURCH GOVERNMENT.
ye do unto him as he had thought to do unto his brother; so
shalt thou put away evil from among you.  And those which remiain shall hear, and fear, and shall henceforth commit no more
any such evil among you."   Deut. 19: 15-20.   A false witness
is one who  makles false charges, or charges which, however
true, he cannot prove by "two or three witnesses."  To this
law our Saviour's directions iii Matt.  18, conform.   "In the
mouth of two or three witnesses shall every word be established."
See also 2 Cor. 13: 1; 1 Tim. 5: 19; Heb. 10: 28.
But it is asked, what must the aggrieved brother do? He
is required to forgive the offender "if he repent," but not otherwise.  He does not repent, but adds lying to  his other sin.
Must lie feel towards him, and treat him, as a brother in full
fellowship? No, he cannot do that. I-Ie may rebuke him in
secret, tell him that he is not forgiven, that he is regarded as
an unjust man and a hypocrite, and there he must leave it, with
the offender's conscience and his God. He must not turn his
back on the Lord's table; if he does so, he makes himself a transgressor; foTr he should go there to commune  with the Saviour
and with the church.  The settlement of difficulties between
individual members has nothing to do with communion at the
Lord's table.  A difficulty of this kind is one for which the only,
remedy is prayer and patience; and if he will lay the case before
God, and wait with the patience enjoined in the 37th Psalm, he
will, in due time, see the offender brought to repentance, or his
guilt made manifest to all.
If any are not satisfied with this course, they must take the
consequences of pursuing a different one.  If they imagine that
God will sustain them in exposing sin, while they disregard his
revealed law of evidence, let them listen to the salutary cau tions which wisdom gives, as to the probable consequences.
"Go not forth hastily to strive, lest thou know not what to do
in thi  enid thl-eeof, when thy neighbor hath put thee to shame.
Deboate thy cause with thy ne  hbor himnself; and discover not 
a secret to another; lest he that heareth it put thee to shame,
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CHURCH MEMBER'S MANUAL.
and thine infamy turn not away."  Prov. 25: 8-10. The church
is bound, by the commandment of her Lord, to act only on the
testimony of witnesses, and when she so acts and decides, com mon sense approves her decisions.
Or, 3. As another result of this private interview, the offend er may admit the act charged, yet justify himself in it, and
refuse to give satisfaction. Hle is willing that others should know
what he has done. In this case, the way is open for calling in
"one or two more," who may, if necessary, act as witnesses; be cause, in addition to the aggrieved brother's own certain knowl edge of the act which he considers an offense, he will have proof
derived from the offender's own admission; and the case must
be treated precisely as if there had been original witnesses of
the fact.
This brings us to consider the case of a private or personal
offense, of which the injured party not only has certain knowledge, but proof by witnesses, or by the admission of the offender.
The first duty of the aggrieved member, in this case, also, is
thus enjoined by the Saviour.   "If thy brother shall trespass
AGAINST THEE, go and tell him his fault, between thee and him
alone."  Here are four things to be noticed.  1. It is a case of
personal injury, known to the injured party. 2. It is the injured party who is commanded to move in the Inatter.  3. He
is to tell his grievance to his offending brother. 4. And to him
alone. Beware, O church-member, lest thou say, in thy wicked
heart,'I have proof against him, which will exclude him firom
the church, when known; let him come to me and confess.'
Your Master has told you to go to hin. He enacted this rule,
not to excuse, or extenuate his guilt, but because he will not
come to you —his sin has hardened his heart, and if you do not
go to him, he may be lost forever. Before you go, pray that
much of the mind that was in Christ Jesus, who, "while we
were yet enemies, died for us," may be in you. Here let it be
borne in mind, that, although the injured brother has witnesses
c3 his wrong, his first duty is a private one.  Hle is not to begin
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CHURCH GOVERNMENT.
by telling his complaints in church meetings, nor to the pastor,
or deacons. If he does so, he should be met with a prompt reproof. His first duty in the case is strictly a private one, between him and his offending brother only.   The reasons for this
course are numerous. The injury may not be so great as he
supposed, or he may find that a part of the blame belongs  to
himself. " He that is first in his own cause seemeth just, but
his neighbor cometh and searcheth him." The offender may
even now be sorry for it, and when he sees that one whom he
has injured is tender of his reputation, and solicitous for his
welfare, he may be so softened that reconciliation and love may
be restored at once.
The object in going must not be to dispute, to criminate, nor
to threaten, but to "gain" thy brother. You go to him in the
spirit of love, state plainly and fully the wrong which you believe him to have done you, and then labor to convince him of
his fault. It may appear to you much smaller when you hear
his explanation. It may be that his conscience is already ten der, and that a kind, faithful word from you would prepare the
way for reconciliation. If the brother be ignorant, or disagree able, it is still your duty to go to him.   "Take heed," says the
Saviour, "that ye despise not one of these little ones."  Recollect
he stooped much lower to save you.  And he appeals to you,
"If a man have an hundred sheep, and one of them be gone
astray, doth he not leave the ninety and nine, and go into the
mountains, and seek that which is gone astray? And if he find
it, verily I say unto you he rejoiceth more of that sheep, than
of the ninety and nine which went not astray. Even so it is
not the will of your Father in heaven, that one of these little
ones should perish."  If you have not the spirit of Christ in
this thing, you are none of his.
Go then to your brother in private, not in a reproving, fault finding manner.  Think of your own infirmities and sins.  Ad dress him kindly and humbly. Do not perform this duty as a 
mere preparatory step in a course of discipline. Remember that
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CHURCH MEMBER'S MANUAL.
the probabilities of your saving an erring brother are much
greater here than in any subsequent stage of proceedings. La bor with him as you would to save your own child firom im pending death. Let all be done in private, making no mention
of it further than is strictly necessary for inquiry or advice. If
he shall hear thee, confess his fault, and ask forgiveness, what
a blessed triumph of Christian love! Let your reconciliation be
perfect, and let the subject never be mentioned to his reproach
again.
"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."
This is the second step, which is to be taken only in case of
the failure of the first. There is less hope of saving the offender,
yet there is ground for hope that mutual friends may effect what
the aggrieved brother failed to do. The case is now becoming
a serious one, it is assuming a judicial form, so that witnesses
may be needed. It is necessary, therefore, that everything be
done with strict accuracy. And, 1. Make out a written statement of the injury done you. Be careful you do not overstate
it. 2. Find out what proof you can bring, and see that your
charges are not greater than the proof. 3. If the offense which
can be proved is not such as would require the excommunication
of the offender, should he refuse to retract, you must stop where
you are. 4. Let the brethren selected be persons of acknowledged piety, candor, and sound judgment, who are not reason
ably objectionable to the offending brother.
The part which these brethren are to perform is, 1. That of
mediators. The accuser and the accused are brethren-their
brethren. Their first object is to win the erring back to duty.
In the first place they are to ascertain whethei an offese has
been committed sufficient to require church action. If so, they
expostulate calmly with the offender, point out the sinfulness of
his act, the increased sinfulness of adhering to it, and the consequences which must follow. If they find the accuser also in
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CHURCH GOVERNMENT.
fault, or if he has magnified little things into great grievances,
they advise him to make concessions also, so that harmony may
be restored. 2. They go as.witnesses. They may or may not
have been witnesses of the original act of offense, and there may
be others who were witnesses of it, but they become witnesses
of the offender's wrong temper, and of his refusal to give satisfaction, or be reconciled to his brother. It will be seen, then,
that although the first step in this disciplinary process makes no
provision for a trial, this second step does. It is in fact a preliminary trial, and is preparatory to the final trial, from which
there is no appeal. 3. They go to give advice; first to the offender, but " if he neglect to hear them," they advise the aggrieved brother to "tell it to the church," if they deem it a case requiring church action, and how to do it.
As the first object is to effect a reconciliation, the inquiry is
sometimes made, When may an offense be regarded as removed?
The reply is, when  mutual love is restored, and not till then.
No false delicacy, or desire to avoid trouble, should praevent
frankness and plain dealing.  Mere surface healing is useless.
And when an offense is confessed and forgiven, it should be, as in
the case of the Divine forgiveness, "remembered no more," " cast
behind the back," "removed as far as the east is from the west."
If a church-member is asked to go as a mediator, a witness,
and counsellor, to assist in removing an offense, he'should not
refuse but for very weighty reasons. "Blessed are the peace makers." In that character they should go. A brother feels
aggrieved. Another brother is charged with wrong. Go, and
if possible prevent the breach from becoming wider; produce rec onciliation; save the church from agitation and dishonor.  And
who knows but a word now fitly spoken will "save a soul from
death?"
If the offender still refuses to give satisfaction, preparation
must be made for the third step in the process. The complaint,
in writing, should be submitted to judicious brethren, who might
be able to point out any mistake or deficiency, and the wit.
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CHURCH MEMBER'S MANUAL.
nesses should affix their names, to certify the correctness of the
charges. The aggrieved member should then notify the offender
of the time when he shall present the case in church meeting.
"If he shall neglect to hear them, tell it unto the church."
This is the third and the last step which the aggrieved brother
is to take in the matter. When he has laid the facts and testimony before the church, he has done his duty, and the church
must now take the case in hand.
At the proper stage of the meeting, the aggrieved brother,
or some one in his behalf, (which in many cases would be the
preferable course,) arises, and, addressing the Moderator, asks
leave to introduce a case of private grievance. No name should
be called, no attempt made to tell what it is. The Moderator
should allow nothing more to be said till the church are certified that the first and second steps enjoined by the Saviour,
have been taken, that the witnesses are present, and that the
alleged offender has been notified of the proceedings. If the
complainant has not done all this, his movement should be adjudged out of order; nor should he, or any other member, be
allowed to bring the case, in any shape, before the church, till
all this has been done.
If it appears that all the steps required have been taken, the
complaint is read, and the testimony of the witnesses is called
for. The original charge is proved, and, also, the refusal of the
accused to give satisfaction when urged to do so.
The offender is now called upon to "hear the church."  If
thie offense chlarged against him is fully proved, he should be
required to give satisfaction. The whole authority of the church,
-the body of Christ, and his visible representative on earth,is now brought to vindicate an injured member, and bring an
offender to repentance.  The brethren, one after another, address
him, labor to convince him of his unjust and unholy temper, and
the dangers to which it is exposing him. He may, even now,
relent. But if all appeals are in vain, the fourth and last step
in this painful process must be taken.
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CHURCH GOVERNMENT.
"If he neglect to hear the church, let him be to thee as a
heathen man and a publican: verily, I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven; and
whatsoever ye shall loose on earth, shall be loosed in heaven."
To treat one "as a heathen man and a publican," is, to withdraw from him fellowship, and the communion of saints. It is
highly desirable that a vote of exclusion be unanimous, though
not necessary to its validity; but in all cases the vote, with the
reasons for it, should be correctly entered on the records of the
church.
If the accused insists that justice will not be done him on account of alleged prejudices against him, or if a serious division
is known to exist, it may be well, before final action, to call in
the aid of the pastors and elders of neighboring churches as
counsellors; but in no case should a council be called to adjudicate between a church and one of its members, or one who
has been excluded from it.
If the offending member refuses to come before the church he
of course "neglects to hear the church," who may proceed to
hear evidence and judge as though he were present; and this
contempt of its authority is an additional offense.
It should not be forgotten that in all cases of private offense
the duty of reparation really devolves, first, on the offending
brother.  "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."
If the offending brother neglects to do this, the duty of the
aggrieved brother to proceed according to these rules, is sacred.
Hle has no right to put up in silence with a real injury, under
the plea that it is the offender's duty to come to him, or from
a desire to avoid the unpleasantness of the process. For the
sake of one who, by wrong doing, is involved in a far greater
calamity than himself, for the sake of Christ and his church, for 
his own sake, that he may not incur the guilt of suffering sin
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CHURCH MEMBER'S MANUAL.
upon his brother unreproved, nor be robbed of spiritual peace,
he should faithfully and promptly perform this duty.
A private offense must be treated in the same manner as a
public offense after the first two steps have proved unavailing,
and the case has been regularly presented to the church. It
then becomes an offense against public virtue, morality, and religion.  And, on the other hand, a personal offense, though
committed publicly, should be treated according to the rule given
in Matt. 18, for the removal of private offenses.
As to the nature of private offenses, they are real injuries
committed by one member against the person, character, or property of another. Assaults on the person rarely occur as matters of church discipline. Slanderous attacks on character are
more frequent, and, as there must be witnesses, are more easily
proved. An habitual slanderer is termed in the Scriptures a
"railer;" and he is classed as a public offender, with the fornicator, the drunkard, and the idolater; with whom the Christians are commanded "not to keep company,.... no, not to
eat." But slander, as a private or personal offense, consists in
originating or circulating reports injurious to the reputation of
another, whether known to be malicious falsehoods or taken up
and circulated without evidence of their truth. The good man
"backbiteth not with his tongue, nor doeth evil to his neighbor,
nor taketh up a reproach against his neighbor.}'  He who does
either of these, commits a "trespass" against his brother, who,
if he regards it as requiring correction or redress of any kind, is
bound to pursue the course enjoined by the Saviour for private
offenses.
As to pecuniary difficulties between members of the same
church, some special rules for their adjustment are given in
1 Cor. 6: 1-11.  Although the circumstances of that church
were very different, in some impportant respects, from those of
churches in Christian lands living under free governments at the
present day, yet the leading principle of that passage is applicable to all churches, at all times. The principle established in
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CIIURCH GOVERNMENT.
the passage is, that church-members should refer all their differences about pecuniary matters to their brethren for adjustment; and in no case, while they continue to be members of the
church, should they go to law with each other in the civil courts.
Sooner than do this, they are commanded to "take wrong," and
"suffer themselves to be defrauded."
Difficulties and misunderstandings between Christians respecting pecuniary affairs should be referred to wise brethren, who
are able to judge in such matters. If either party is unreasonable, and unjust, there will be witnesses of his conduct, if it
should be necessary to bring it before the church. If he will
not submit to the judgment of brethren, nor hear the church,
but persists in manifest injustice, he should be excluded; and,
if necessary, may be prosecuted, as any other person, in the civil
courts.
II. Public Ofenses. These are offenses against morality, or
religion, or against the church; such as intemperance, profaneness,
Sabbath-breaking, frequenting improper places of amusement,
disseminating false doctrines, sowing discord, or neglecting covenant obligations. These cannot be brought before the church
in the same manner as private offenses, because, not having been
committed against any individual in particular, no one can make
them personal matters. They may be classed as follows:
1. Immoralities.   "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. For what have I to
do to judge them also that are without? Do not ye judge them
that are within? But them that are without God judgeth.
Therefore put away from among yourselves that wicked person."
1 Cor. 5: 11, 12, 13. See also 6: 9, 10; Jude 4-13; Hieb.
12: 15, 16.
2. Denial of the essential truths of the Gospel, or the belief
of errors subversive of them.  "If there come any unto you,
and bring not this doctrine, receive him not into your house,
11
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prql 
CHURCH MEMBER'S MANUAL.
neither bid him God speed." "Though we, or an angel from
heaven, preach any other Gospel unto you than that which we
have preached unto you, let him be accursed.  As we said before, so say I now again, If any man preach any other Gospel
unto you than that ye have received, let him be accursed."
Gal. 1: 8, 9; 2 John v. 10.  See also Gal. 5: 12; 2 Thess.
3: 14; Rev. 2: 2,14,15, 20.  It is the duty of the church
to reject those who reject the Gospel. This is obvious from the
nature of the case, as well as from these passages. The only
question is, what truths must a man reject, or what errors must
he imbibe, to render him worthy of exclusion? Great allowances should be made for weakness of mind, and for defective
or erroneous early education. "I Him that is weak in the faith
receive ye." All reasonable liberty should be allowed for independent, private judgment.   Yet errors in regard to fundamental doctrines should not be allowed in church-members.
3. Making divisions and disturbances in the church.  "A
man that is an heretic, after the first and second admonition,
reject."  "Mark those who cause divisions and offenses, contrary
to the doctrine which ye have learned, and avoid them." Tit.
3: 10; Rom. 16  17, 18.
4. Covetousness manifested by a neglect to provide for one's
family, or in a refusal to bear a reasonable part in the pecuniary
support of the Gospel.  "If any provide not for his own, and
specially for those of his own house, he hath denied the faith,
and is worse than an infidel."  "Let him that is taught in the
word, communicate unto him that teacheth, in all good things."
"If any man that is called a brother, be a fornicator, or covetous,
..... with such an one, no not to eat."  "For this ye know,
that no whoremonger, nor unclean person, nor covetous man,
who is an idolater, hath any inheritance in the kingdom of
Christ and of God."   1 Tim. 5: 8; Gal. 6: 6; 1 Cor. 5: 11;
Eph. 5: 5. If " the laborer is worthy of his reward," it is dishonesty to keep it back; if " the Lord hath ordained that those
who preach the Gospel should live of the Gospel," it is open
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CHURCH GOVERNMENT.
disobedience to him; and if done under the influence of that
"covetousness which is idolatry," it is worthy of censure and
reprobation.
5. An  indolent, useless, disorderly life.  "We  hear that
there are some who walk among you disorderly, working not
at all."  "Withdraw yourselves from every brother that walketh disorderly."  2 Thess. 3: 6-12; 1 Tim. 5: 13.
6. Refusal to be reconciled to a brother, as before shown, is
a proof of the want of the spirit of the Gospel, and is a sin
against the fellowship, authority, and welfare of the church.
"First be reconciled to thy brother, and then come and offer
thy gift."  "If he refuse to hear the church, let him be unto
thee as aheathen man anda publican."  Watt. 5: 24; 18: 17.
7. A protracted and unnecessary neglect of the meetings
and ordinances of the church. The soundness of this rule is
evident fi-om the nature of the church covenant, in which all
engage "not to forsake the assembling of themselves together,"
and from the sacredness of the command  in reference to the
Lord's Table-" This do in remembrance of me.";
* The inquiry may arise, how far these Scriptural rules in reference
to offenses requiring church action are observed by Baptist churches.
The Kehukee (N. C.) Association, in 1783 considered this question:
"What shall a church do with a member who- shall absent himself from
the communion of the Lord's Supper?"  They returned answer: "It is
the duty of the church to inquire into the reason of his thus absentiug himself from the communion, and if he does not render a satisfactory reason,
the church should deal with him." In the Minutes of the Georgia Association for 1835, occur four queries and answers on the same subject.
1. "Is it the duty of church-members to partake of the Lord's Supper,
when  regularly  administered in the church?  Ans. YEs.  2. Are
members excusable who take their seats in order, but refuse to partake
of the eiements?  Ans. No.  3. Is it the duty of the church or not,
when members take their seats and do not commune, to inquire into
the reason thereof?  Ans. YEs.  4. When members take their seatsat
communion, and fail to partake on account of awant of fellowship with
some brother or brethren, and yet do not lay charges against those for
whose sake they refuse to commune, ought the church to deal with
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CHURCH MEMIBER'S MANUAL.
SECT. 4.  Mode and Spirit  of Proceeding.
How  are public offenses to be brought before the church.
What preliminary measures are required?  We have already
seen how private offenses must be introduced, if introduced at
all, to the notice of the church. If it does not appear that the
steps required in the Saviour's rule have been taken, the complaint should be at once dismissed. If they have been taken in
vain, the offense becomes a public one, and should be treated
as such.
lfa member happens to be the only witness to an act in a fellowmember, glaringly inconsistent with the Christian profession,
the same course, essentially, should be pursued, at first, as in a
private offense.   Although no personal  wrong  is done  him,
yet a brother's soul is in peril, and he should seek to reclaim
him to repentance and to duty. No unnecessary publicity
should be given to the fact; the sole object should be to bring
the offender to repentance, and to such an acknowledgment and
reparation as the case requires. If he denies or extenuates the
fault, or evinces no contrition, any brother who has proof of the
facts, is bound to bring them to the notice of the church. This
is the duty of every church-member; and any one who neglects
or refuses to pursue this course, becomes accessary to the sin
of his brother, and violates his covenant.
them who thus act?  Ans. YEs, after Gospel steps have been taken."
In 1798, the same Association gave as their opinion, in reference to
"those professors who do not hold worship in their families," that the
churches " first admonish, exhort, and reprove them, but if they will not
be reclaimed, then deal with them as neglecters of known duty." In
the Minutes for 1808, this query and answer occur. "Should a brother
be continued in fellowship, who, though able, will not assist in supporting the Gospel?  Ans.  We are of opinion, where the ability is obvious
on the one hand, and the unwillingness positive on the other, and the
brother cannot be brought to his duty by proper means, he ought to I*
excluded."-Hist. Ga. Ass., p. 130, as quoted in the Baptist Expositor
for Oct. 1842.
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CHURCH GOVERNMENT.
If a gross offense is charged against a member by common
report, it is the duty of any brother to inquire into the facts,
and, if reasonably convinced of its truth, to bring the subject
before the church; though it is better, in most cases, that a
deacon, or a brother of experience, should do it. A committee
may  then be appointed to investigate the facts, and report.
In cases of gross immorality, such as fornication, the offender
should be excluded at once, whether penitent or not, as soon as
proof of his guilt is obtained. The honor of religion, and a regard to the best good of the offender, require this course. While
the incestuous man at Corinth was retained in the church, he
repented not, but when cast out, he was filled with penitential
grief and was restored.
It is highly important that all cases of delinquency requiring
church action, be attended to promptly. The conscience of the
offender will be stupefied by communing with guilt, the proof
will be more difficult, and the honor of the church will suffer
by delay. And every case, once taken up, should be faithfully
and firmly carried through, till it results either in the reformation or the excision of the offender.
It is never proper for a church to pass a vote suspending a
member from church privileges, but when a church commences
any disciplinary proceedings with a member, such member is,
by that act, suspended from all the privileges of membership,
till such proceedings are stayed.
The course of the church should always be uniform and consistent in its treatment of offenses. Some churches, like the
Pharisees of old, "strain at a gnat, and swallow a camel." They
notice some offenses, and pass by others; sometimes they are
very strict, at other times exceedingly lax.  Such vacillation is
very injurious to religion.
What offenses should be brought to the notice of the church?*
Such only as, if persisted in, would require the offender to be
* On the legal right of church-memhbers to institute charges, see 
Judge Mills' charge in Law Reporter for Sept. 1847, p. 220.
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CHURCH MEMBER'S MANUAL.
excluded from the church. These are, First, those which, if per sisted in, would exclude the offender from heaven. Second,
such eccentricities of opinion or of conduct as are subversive of
the doctrines, and destructive to the peace, of the church. Third,
a voluntary departure from the covenant and fellowship of the
church.
Though every case is to be decided by vote of the brethren,
yet the pastor should instruct the church in regard to the Scriptural rules which apply to it; and he must administer the censure, or pronounce the vote of excommunication, which should
be done with great solemnity. It is sometimes pronounced in
the most public manner, from the pulpit, but this is not necessary as a general rule.
And it should be remembered that, in all cases, the church
is to form its judgment solely on evidence, not on prejudice, or
hearsay reports. The church is appointed by Christ to judge
of the law and the evidence; that is, to decide whether, and in
what way, the law of Christ applies to the offense charged, and
whether the charge is proved by the evidence, if it be not confessed. "In the mouth of two or three witnesses shall every
word be established." Members should be very careful not to
have their minds made up, nor in any degree biased, beforehand.
The spirit of obedience and love to the Saviour should be supreme in all these proceedings. No class of duties requires a
higher exercise of all the Christian graces than these; and the
faithfulness with which they are performed is the surest test of
a pure, faithful, and useful church.  "Ye are my friends, if ye
do whatsoever I command you," says our Lord; and he commends or rebukes the seven churches in Asia, according to their
faithfulness or remissness in this duty. When the Apostle
taught the Corinthian church to forgive and restore the guilty
man whom he had in his first epistl required them to exclude,
he declared that one object was, to prove them. "Though I
wrote to you, I did it not [solely] for his cause that had done'
the wrong, nor for his cause [only] that had suffered the wrong;"
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CHURCH GOVERNMENT.
...... "for to this end, also, did I write, that I might know
the proof of you, whether ye be obedient in all thinys."
To cherish the right feeling toward an erring brother is sometimes a difficult, but always an important duty.   The first
object should be, "to restore such an one in the spirit of meekness," with all the tenderness and watchful care of a surgeon in
setting a broken bone. When this is effected, all is gained.
Before commencing with him we should seek to be divested of the
Pharisaic spirit. We must not approach him in an assuming, censorious, or dictatorial manner. We must make him feel
that he is treated like a brother, though an erring one, and that
our earnest desire is to do him good.
SECT. 5. Treatment of Excluded Persons.
Exclusion, or excommunication, is the most solemn exercise
of that judicial executive power vested by the Saviour in the
churches. It is not the power to shut any one out of heaven by
a church vote, nor the power to change a man's moral chlaracter, nor to determine the final judgment of God. It implies no
imprecations, no anathemas, does not affect his civil relations,
releases him from no natural or social obligations, does not release others fiom the duties of kindness or of benevolence toward
him. 
It should be remembered that there are different degrees of
censure implied in exclusion, according to the nature and aggravation of the offense.  A grossly immoral man, or manifestly base impostor, is expelled by the most solemn reprobation of
his crime; while he who falls under the influence of erroneous
opinions, should be treated with more tenderness. From some
all Christian fellowship is withdrawn, and all social intercourse.
"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
an one, no, not to eat." The passage indicates that some exclud
247 
CHURCH MEMBER'S MANUAL.
ed persons should be treated with more marked disapprobation
and reserve, even, than other sinners of the same grade. This
course is to be pursued towards the worst offenders against Chris tian morality; but towards another class a different course is to
be pursued. "If any man obey not our word by this epistle,
note that man, and have no company with him, that he may
be ashamed: yet count him not as an enemy, but admonish him
as a brother."
The first object in the treatment of the excommunicate is, to
vindicate the honor of religion; the second, to bring them to
repentance. They are in a wrong and unhappy state. If not
Christians at all, they need the priyer  and labors of the church;
if real, but fallen disciples, they should be reclaimed and restored, if possible. The church of which they once were members
is under special obligations to look after them.
The filrst duty is, to abstain from intimacy with them.  "Let
him be to thee as a heathen man and a publican,"-persons
with whom the hearers of Christ held no intercourse.' Such, in
addition to the passage already quoted, are the repeated injunctions of the Apostle. "Now I beseech you, brethren, mark
them which cause divisions and offenses, contrary to the doctrine
which ye have learned, and avoid them." Familiar intercourse
with an excluded person is rendering null in action the censure
we have expressed by vote. It would expose a Christian to
danger of being infected by the same sins or errors, would imply
that the offender's fault was not seriously disapproved, and les.
sen the efficacy of his exclusion as a means of reformation. All
our deportment toward him should sustain, and be consistent
with, the object of the censure.
The second duty requires that they should be treated with
kindness, mingled with a tender concern for their spiritual welfare.  His former brethren, while they show a disapproval  of
his conduct, should also show that they still love him, and desire
his restoration. They should pray for him, be ready to impart'
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CHURCH GOVERNMENT.
counsel or affectionate admonition, and encourage him to hope
for forgiveness on sincere repentance.
Should he forsake his sins, or renounce his errors, satisfy the
churlch by a proper confess]on, and again exhibit the Christian
character, he may, after sufficient time, be restored to fellowship.
lHe should be encouraged to apply for readmission, when the
church is satisfied of his repentance and thorough reformation.
The interests and honor of religion, and his own happiness and
growth in piety require, that when the act of exclusion has accomplished its intended effect, he should resume his place in the
household of faith. His discipline, though painful, was merciful.
If hlie is a true penitent, he will bless the Saviour and the church
for it. The Scriptures now require his restoration. "Sufficient
to such a man is his punishment, which was inflicted of many.
So that, contrariwise, ye ought rather to forgive him and comfort him; lest, perhaps, such a one should be swallowed up with
overmuch sorrow.  Wherefore I beseech you that you would
confirm your love toward him."
An excluded member may apply for admission to another
church. Every church has, of course, a right to receive any one
whom it judges qualified for membership.   Yet each should
render due respect to all others, and sustain their proper authority. Each should presume that another has done right in excluding a member, and not take his story as evidence to the
contrary. If he has been wronged, the wrong should be rectified where it was committed.
If, however, a case should occur in which, manifestly, a member was improperly and unjustly excluded, and the church should
persist in refusing to restore him, he ought to have a remedy.
Another church being fully convinced that he is entitled to
membership, should, after suitable delay and a careful investiga tion of the case,-the other church having been duly notified
of their intention,-ireceive him. Such a case, however, seldom
occurs, and this course is justifiable only in extreme cases
11*
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CHURCH MEMBEIR'S MANUAL.
SECT. 6. Treatment of a D)elinquent Pastor.
The pastor, as a member of the church, is subject to its watch
and discipline, like any other member, in everything which relates to morals and Christian character. His station entitles him
to respect, and to caution in receiving charges against him, ns
will soon be shown; but not to exemption from needful discipline.
Even the Apostle Peter, when called to account by the brethren
of the church in Jerusalem, (Acts 11,) of which church he was
a member, claims no official prvilege of exemption; but pleads
his case before them by an array of facts and arguments. And
the church at Ephesus was praised for having "tried them who
say they are Apostles, and are not." Of the same nature is the
direction of Paul to the churches in Galatia to proceed at once
to the excommunication of their false teachers, who were leading
them astray. "I would they were even cut off which trouble
you;" 5: 12.  And this they were to do in the exercise of their
Christian liberty; ver. 13.
If the pastor is guilty of a scandalous sin, the church have
power to investigate the facts, and exclude him firom fellowship.
But this is not all that the case requires. For although it is plain
that if he is unfit to be a church-member he is unworthy to be
a minister, yet, as the agency of the presbytery was called in
to invest him with the ministerial office, it is equally necessary
in order to divest him of it. One church may not undo that
which properly required the consent and agency of many churches to do; and if a presbytery, or council, composed of the pastors and elders of other churches, is in any sense necessary to
ordain a man to the ministerial office, it is necessary in the same
sense, and to the same extent, in order to depose him from it.
Other churches, also, and their pastors, have a deep interest in
the removal from office of one who has sustained so important
a relation to them all, as a public teacher of religion.  A  fundamental law respecting the conferring of office is, that the same
power which makes may unmake.
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CHURCH GOVERNMENT.
A council should therefore be first called, to investigate charges
of delinquency against a minister. It is right that every man
should be tried by his peers, when charges are brought against
him relating to his official character. This sound general principle is peculiarly applicable to the minister of the Gospel. And
if he deserves to be deposed from the ministry, and expelled
from the church, the former step should be first taken  and after he is divested of his official character, the church can proceed
without embarrassment, to his expulsion from fellowship. This
course should always be taken, unless a pastor is guilty of scandalous sins, of which there is full proof;  in which case the
church may expel him without delay, call a council to depose
him from the ministry, and thus the melancholy affair is ended.
But such an exception to the general rule rarely occurs, if ever.
Some persons, who object to this view, contend that the church
to which a minister belongs is the only body by which he can
properly be tried and deposed, or in any way punished, if found
guilty. This they suppose is necessary to the preservation of
church independence. But this is clearly an error; for by the
same argument they may prove, with equal conclusiveness, that
each church must ordain its ministers without the agency or
cooperation of other churches, or abandon its independence.
The truth is, the calling of a council, or presbytery, to investigate charges against a minister, has nothing to do with the
church's independence, nor with its right of discipline over all
its members, the pastor included; because the jurisdiction of the
council in such cases extends only to the minister's office, not
to his church-membership.  A council may depose him from
the ministry, but have no right to exclude him from the church.
Much injury to religion might be prevented by strictly ad hering to this rule, the propriety of which is so obvious. What ever chlarges are made against a minister, they lie, first, against
his ministerial character. The first question, therefore, is, whether
he has forfeited that character. The proper authority to settle
this question, is the same that invested him with the office.
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CHURCH MEMBER'S MANUAL.
If the church proceeds first to exclude him from fellowship, he
is still a regularly authorized public teacher of religion. This
office was given to him not by one church, but by many church es; therefore one church cannot deprive him of it. This office
he holds, not in virtue of being a church-member, but in addition
to it. As he may be a church-member yet not fit to be a min ister, so he may be deposed from the ministry though not unfit
to be a church-member. If the charges against him relate to
official improprieties, or irregularities, or to doctrinal errors, the
necessity of a council to investigate them, composed in part of
ministers, would be obvious to all. If accused of immoralities,
it must be remembered that the charge is to be proved before
he is condemned. Does not every one see that the investigation
of such a charge could be performed with greater accuracy and
thoroughness, and with less injury to the cause of morality and
religion, by a council of ministers and elders selected fron the
churches, than by a single church? Is it any surrendiry or infringement of church independence to delay church disciplinary
action till such investigation is had? And is it not unwarrantable haste for any church to expel a minister from membership
before the judgment of such a council has been obtained?
The investigation before such a council should be thorough,
and a full record of all the facts proved should be entered on
its minutes, with the names of witnesses; and'a copy should
be transmitted to the church, who may proceed to an original
investigation if not satisfied with that of the council. If the
offense is such as to require his exclusion from church-fellowship, they can now proceed without embarrassment, in the same
way as with any other member.
In receiving charges against a minister, great caution should
be used.  "Against an elder receive not an accusation but before
two or three witnesses," is a Scriptural rule. As a mninister is
presumedl to have stronger miotives and greater advantages for
maintaining purity of character than other Christians, it is reasonable that stronger evidence of misconduct should be required.
252 
CHURCH GOVERNMENT.
His office, too, exposes him peculiarly to malice and calumny,
and the prosperity of religion depends so much on the reputation
of its ministers, that the church ought to guard their characters
with scrupulous care, and receive charges against them with
caution.
Ought a minister who has been silenced and expelled, to
preach again, if restored to the church? It is probable that the
interests of religion would be best promoted by his remaining in
a private station.  At least, in regard to one crime, the rule
should be invariable and inflexible. A minister convicted of
fornication, while holding the sacred office, should never be allowed, in any circumstances, to assume the functions of the
ministry again.  If a church is strongly of opinion that one who
has been silenced and expelled for any offense of a milder cast,
and again restored to fellowship, on repentance, ought to preach,
it has the power to license him; and a council, properly convened, may, if it sees fit, ordain him. He is a private member,
and without such license and ordination he certainly ought not
to preach.  A council called for this purpose ought to be large,
and should be composed of men of wisdom and experience.
SECT. 7. Treatment of a D)elinquent Minister at Large.
A minister who is not the pastor of any church'nay become
corrupt in morals, or in doctrine, or disorderly in practice.
Should such a case occur, what course is to be adopted?
He is accountable to the church of which he is the member,
as well as to the ministry and to the churches generally, because they have the same power to disown him if he proves
himself unworthy, as they had to introduce him to th%sacred
office when they believed him worthy of it. It is, therefore, the
duty of the church of which he is a member, to call him to account. Or, if a minister at large becomes disorderly, and his
influence manifestly injurious to religion, it is the duty of any
church, knowing the fact, to send due notice thereof to the
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CHURCH MEMBER'S MANUAL.
church to which he belongs. If they neglect or refuse to call
him to account, any church may proceed to call a council to investigate the case, giving due notice to the accused; and if, in
the opinion of the council, he ought to be silenced and expelled
from the ministry, they should so decide, and publish the result
of their doings to the world.
It is highly desirable that such a council be sufficiently
numerous; that it be composed of men whose integrity, discretion, and weight of character, will cause their decision to be respected. The duty of the pastors and elders to guard the
flocks of which the Holy Ghost hath made them overseers,
against grievous wolves in sheep's clothing, is of the most
sacred character.
The duty of respecting the decision of such a council, unless
there is the clearest proof of injustice in their proceedings, is obvious. A minister so silenced should not be employed, nor
countenanced, in preaching, or sowing the seeds of error and
division.  The Scriptures are very explicit on this point.  "Beware," says our Saviour, "of false prophets, [teachers,] who
come to you in sheep's clothing, but inwardly they are ravening
wolves." Paul had much to do to counteract the influence of
false teachers among the Corinthian and Galatian churches, as
is evident from his epistles to them.   To the latter he says, "I
would they were even cut off which trouble you." To the
Philippians, on the same subject, he says, "Beware of dogs."
Peter speaks of "false teachers," who  "bring  in damnable
heresies," who,  "through  covetousness,  with feigned words,
make merchandise" of believers; and he calls them "wells without water, clouds that are carried with a tempest, to whom the
mist of darkness is reserved forever."
With such precedents before them, it is clearly a sacred duty
of the watchmen in Zion to put down false teachers, and of
Christians generally to assist them in so doing.
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I 
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CHAPTER V.
VARIOUS USAGES.
TIIE system of church government taught in the New Testainent and exemplified, substantially, in the practice of Baptist
churches, inasmuch as it makes each church its own and its only
authoritative interpreter of Christ's laws, readily admits some
variety in ecclesiastical practice. Thus far, those points have
been presented on which there is a general agreement; but
there are, also, various usages, which have prevailed to a greater
or less extent, in the churches in various parts of the world.
It is well known that the practices of these churches differ
on some minor points, according to the state of society, form
of government, and other circumstances. This is not inconsistent with the unity enjoined in the Scriptures; nor is it to be
regretted, except as an unavoidable part of human imnperfection,
so long as the essential principles of church order, doctrine, and
government are held inviolate, and the ordinances of Christ are
faithfully observed.  Each church which holds fast the form of
sound words, and the Scriptural example, may manifest its love
to Christ, and to a perishing world, in its own way.
Christian churches have no more reason to expect a direct
positive precept for every duty, than individual Christians. He
would be a poor Christian, who should perform no duty for
which he could find no specific command in the Bible. Where,
for instance, could an individual, or a church, find a Scriptural
command to sustain the Snabbath-school, erect a house for worship, or even to make preaching, praying, and singing, to constitute the worship of the Lordcl's day?  And what pious, consistent Christian would desire it?
Does any one ask, What usages, or practices, not enjoined in
the Scriptures, may be safely and profitably adopted by churches?
The answer is, First, They must not be contrary to Scriptural
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CHURCH MEMBER'S MANUAL.
precept or precedent. Second, They must be in accordance
with the spirit of Christianity, and the design of churches.
SECT. 1.  Relations of the Church to the Society.
It is usually the case, that persons who are not members of
the church desire to attend public worship, and to contribute
for its support. In connection with such male members of the
church as choose to do so, they frequently form a society for
sustaining the public institutions of religion.
In some cases, the society is composed of the pew-holders,
more or less of whom, perhaps a majority, are members of the
church, in others, all who subscribe a certain amount for the
pastor's salary are members of the society; in others, still,
those who in any way assist in sustaining the expenses, either
by submitting to be taxed, or by contribution, and yet are not
members of the church, constitute the society.
When a house for worship is to be erected, a common mode
of proceeding is, after the object and plan are sufficiently understood, to form a joint stock company, on specified conditions, by
opening a subscription for shares, the holders of which organize,
choose a building committee, and authorize them, under certain
regulations, to build the house. When it is completed, it is,
of course, the undivided property of the stockholders, as a body,
who are responsible for whatever debt, authorized by them,
may remain unpaid. The pews are then appraised at a rate
sufficient to cover the expenses of the building, and an annual
sum is assessed on each pew, to be paid quarterly, sufficient to
meet the probable expenses of maintaining worship. A plan of
the house is now made out, exhibiting the situation of each pew,
with its appraised value, and the annual tax; and then the
choice of the pews is disposed of to the highest bidder among
the stockholders, who thus transfer their joint ownership of an
undivided house, to a special ownership of a pew or pews, by
each; the ownership of a pew being simp'- the right to occupy
256 
CHURCH GOVERNMEXT.
it for the purposes of worship. A deed of the house and land
is given to the deacons of the church, ex officio, to hold the
property in trust for the uses of the church and society, the latter, in cases of this kind, being composed entirely of the pewholders.
In some parts of the country the practice has prevailed of
erecting houses for worship by donations, the house being
secured, by a deed of trust, to the church, through its deacons,
as before, the seats being free. This way may be preferable in
places where a very few persons are willing to assist, but it is
attended with inconvenience and evils.
The methods of raising the salaries of pastors are various.
In some churches it is done by an assessment on the pews, as
above described; in others, by an equal assessment on property;
in others, by voluntary subscription, year by year; in some instances, by a weekly contribution from the congregation, or by
voluntary contributions of provisions, fuel, &c. Churches are
at liberty to take that method for raising the expenses of worship which they judge best adapted to their circumstances.
But they should, in all cases, see that his salary be sufficient,
and that it be promptly paid at the end of each quarter, or at
the time areed upon.
SECT. 2.  Lice'isintg Candidates for the fInistry.
WNhen a member of a church thinks it his duty to become a
preacher of the  iospel, he makes known his feelings to his pastor, or to such brethren as he deems qualified to give advice in
so important a matter. Or, if the pastor and brethren perceive
evidences of ministerial gifts in any one of their number, they
converse with him, and encourage him to improve his powers,
and opportunities, with a view to thle work. No one should be
thus encouraged, who is known  to be heterodox in doctrine,
worldly in spirit, deficient in piety, eccentric in manners, or
wantirng in prudence, sound common sense, and practical judg- 
ment.
257 
CHURCH MEMBER'S MANUAL.
When a license is properly applied for, the church appoint
a time for the candidate to address them from a passage of
Scripture, and if,; after having heard him several times, they are
satisfied that the Saviour is designing him for the work, they
give him a license to preach as he may have opportunity. If
the candidate be a young man, deficient in knowledge of the
Scriptures, yet possessing promising talents, it is his duty to
prepare to preach, rather than to enter at once on the work. It
is usual, in such cases, for the church to give him a testimonial,
expressing its conviction that the Saviour designs him  for the
ministry, and recommending him to prosecute a course of preparatory studies. It is soon enough to give him full license,
when he is prepared to teach profitably. While in his novitiate,
he may be useful as a Sabbath-school teacher, in conference and
prayer-meetings, conversing, and distributing tracts; and, if he
continues to grow in piety and knowledge, he may be licensed
with more safety. There is no need of haste in this matter, for
it is safer that five suitable candidates be delayed, than that one
improper person be licensed; and until a young man has nearly
completed his preparatory studies, he may be quite as useful
without a license to preach.
The exercise of the right of licensing to preach, devolves on
the churches a high responsibility. They should, in all cases,
require a candidate to speak before them several times, and never
give a license, till fully satisfied of the propriety of so doing. If
a licentiate manifests unfitness for the work of the ministry, the
church may, and ought, to revoke his license.
SECT. 3. Installation.
When an ordained minister is to be publicly introduced to
the pastoral care of a church, a council is called, and the same
proceedings take place as in the case of ordination, except that
there is no laying on of hands, and an installing, instead of an'
ordaining prayer is offered. The object is, not to introduce a
258
0 
CHURCH GOVERNMENT.
candidate into the ministry, but to publicly recognize him as the
pastor of that church. It is suitable that some public religious
services should be held on so important and solemn an occasion.
Neighboring churches and their pastors have a deep interest in
the event; they should feel a proper confidence in the pastor
elect, and it is highly desirable that they should give him some
public pledge of their approval, fellowship, and cooperation.
To enable them to do this, they must be satisfied respecting his
ministerial character and doctrines, by an examination, which is
done most conveniently by a council.
The advantages of installation services are, to promote a good
nnderstanding and harmony between churches and ministers, to
check the career of improper men who have intruded into the
pastoral office, to deepen the public estimation of the importance
and solemnity of that office, and thus to contribute to render
the pastoral relation more permanent. A relation lightly assumed is apt to be lightly dissolved; and thie permanence of
that pastoral relation which is formed without special, solemn,
public prayer, may well be doubted. The occasion is a suitable one to impress on pastor and people a deep sense of their
mutual duties.
If it be said that a church has a right to call and settle a
pastor without the aid and sympathies of other churches, no
Baptist will dispute the point. But it must be recollected, on
the other hand, that every pastor has  a right, also, to know
what sort of a man he is to invite to his pulpit, and to coop erate with, and so has every church. Rights and duties are
always coequal and coextensive.  If any objection be made to
the term installation, the word recognition, if preferred, may
be substituted.
SECT. 4. Councils.
Councils are called to aid in organizing churches, in ordaining, installing, or dismissing pastors, to  assist in  adjusting.
difficulties betwen churches, and to depose and silence unworthy
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CHURCH MEMBER'S MANUAL.
ministers. They are founded on the general principle already
explained,* that there is an endeared relation between Christian
churches, and that there ought to be mutual, kind, respectful
recognition and intercommunion. The general principles which
apply to them, are these:
Individuals may, of course, meet for consultation, at any
time; but a council is a body composed of pastors and of dele gates, appointed by several churches. Councils derive all their
authority from the churches who have delegated their members
to act, in a given case, as representatives of their views, each
church being regarded as present in the presence of its delegates.
Councils have, therefore, no inherent power. They have no au thority over any church, no right to interfere with church discipline. They have the power to examine and decide the question
which is committed to them, and nothing more.
A council called to ordain, install, or depose a minister, should
be composed of ministers and brethren; in other cases, the.
presence of ministers is not indispensable.
When a council is called to ordain a candidate to the ministry, the question whether he oughyt to be ordained is submitted
to them; they have the right to decide on his fitness or unfitness
for the work; and their decision should be respected and adhered
to.  This being the only question submitted to them, is the only
one which they have the power to decide.
So, if a council is regularly called to investigate charges against
a minister, they have the power to call for proof, examine witnesses, decide whether the charges are sustained, and, if so,
whether he ought to be expelled from the ministry; and their
decision should be respected and adhered to by all churches and
ministers.
Difficulties between a pastor and some of the deacons of a
church sometimes occur, of so serious and complicated a character that the church finds itself unable to adjust them. In this
case, the church may invite pastors, or brethren, from sister
* Part I. Chap. 2, Sect. 8.
260 
CHURCH GOVERNMENT.
churches, distinguished for piety and wisdom, to aid them by
their counsel, as individuals; or the parties to the difficulty
mav, with the consent of the church, submit certain specific
questions to the decision of a council, under a mutual agreement to abide by that decision. But the church should reserve
to itself all questions relative to the discipline of its members, as
members.
The method of calling a council, is this: The church or
churches, which agree to invite one, send letters missive to certain specified churches previously agreed upon, mentioning the
object, time, and place of holding the council, and requesting
the attendance of the pastor, with one or two brethren from
each. Each of the letters missive should also mention what
churches are to be invited to form the council. If the churches
see fit to comply, they so decide by vote, and choose delegates
accordingly. The delegates meet at the time and place appointed, elect a chairman and clerk, and, after prayer, proceed
to examine the credentials of the members. Being thus organ ized, the council proceeds to consider the business for which it
was called together, and when that is finished, the council is dis solved. If the subject be one of general interest, the council
may; by vote, order its proceedings to be made public. This is
usually necessary when an unworthy minister is deposed, in
order to warn the churches against an artful and designing man.
In most cases, it is proper that the members of the council
should report to the churches to which they severally belong,
at their next church meeting, the doings of the council.
Such, it is believed, are, substantially, the doctines of Baptists
respecting councils. Some believe that councils should never
be called, unless to assist in ordaining a minister; and it is cer  tain that councils for other purposes are quite unfrequent among
them. They all agree in maintaining that each church should
perform all needful acts of discipline on its own members.
261 
CHURCH MEMBER'S MANUAL.
SECT. 5.  Associations, and Ministers'.leetings.
An Association consists of pastors, and delegates from several
neighboring churches, and meets annually, for purposes specified
in its constitution. Each church sends with its pastor one or
more delegates, with a letter giving a brief account of its con dition and its history during the preceding year, and a statisti cal account of the members added, dismissed, deceased, and ex cluded, with such other information and opinions as may be
thought of sufficient importance.
After an introductory sermon, by some persons appointed at
the preceding meeting, the Association is organized, by choosing
a moderator and clerk. The letters are then read, and topics
of interest to the churches are introduced and discussed. A
"circular letter" to the churches, prepared by some one previously appointed, is read before the Association, after having been
examined by a committee, and, if approved, is adopted. Delegates from other Associations are usually present, and sometimes a "corresponding letter" to other Associations, containing
a summary statement of the condition of the churches, is prepared and sent to corresponding bodies. Devotional exercises
and preaching occupy a portion of the time. Minutes of the
proceedings, with the circular letter, are printed, to be distributed
among the churches.
An Association is wholly a voluntary union. No church is
bound to join it.  It has no authority to make laws for the
churches, interfere with their discipline, nor in any manner to
control them. If a church becomes disorderly, or corrupt, the
Association ought, through a committee or otherwise, to endeavor to restore it to a healthful state; and, if unsuccessful, to
withdraw from it the fellowship of the body.  This right and
obligation arise firom the fact that the church in question has
violated the terms of the compact; but the Association has n<
other power over a disorderly church than to dissolve all connection with it.
262 
CHURCH GOVERNMENT.
The objects of Associations are, to promote the union of the
churches by a mutual report of their condition, to increase their
piety and knowledge by a season of devotion and preaching,
and to look especially to the state of religion within their own
borders.  "It should be exclusively a religious meeting, for the
special benefit of the associated churches, leaving to the proper
organizations the adoption and execution of measures for the
general good of Zion.*'
When a church wishes to join an Association, it sends its
delegates, with a letter; and the Association, after a satisfactory
inquiry into its condition, admits it by vote, and the hand of
fellowship is presented by the moderator, to its pastor or one of
its delegates, acting as the representative of the church. Any
church may withdraw from an Association, at any time, if it
sees fit, or be dismissed, by vote, to another Association, on
presenting a request to that effect.
Ministers' meetings are formed by the ministers within certain limits uniting, and agreeing to meet statedly once in two or
three months, for mutual improvement, and the communication
of intelligence fiom their respective churches. Essays, doctrinal
and practical, interpretations of difficult passages of Scripture,
and plans of sermons, are exhibited, for mutual remark and
friendly criticism. Questions of discipline are intrioduced and
discussed, and mutual advice and encouragement imparted. In
many places it is usual to have one or more sermons preached
during the meeting, which sometimes occupies nearly two days.
SECT. 6.  State Conventions.
A General Association, or State Convention, is composed of
delegates from each local association within the limits of a State.
Its objects are, to assist feeble churches to procure and support
pastors, to maintain domestic missionaries or ministers at large
within the State, to encourage the formation of new churches,
* Knowles's Manuscript.
0.6 3
.1 
CHURCH MEMBER'S MANUAL.
to circulate the Scriptures, tracts and useful books, to promote
ministerial education; and, in some cases, the cause of foreign
missions is included among them. Unlike local Associations,
they usually have some method of raising funds, and employ
secretaries, agents, and missionaries. Their usual character is
that of a domestic missionary society; in some cases confined to
the State, in others they act as auxiliaries to the Home Missionary Society.
I Each convention usually holds a meeting annually, called its
"anniversary," at some  place previously appointed; at which
a report is presented, officers chosen, including a board of trustees, to transact the business for the ensuing year, sermons and
addresses are delivered, and resolutions adopted. Like local
Associations, they have no power whatever to interfere with the
churches. Their objects are prescribed in a written constitution,
in which there is usually a clause disclaiming any form of
ecclesiastical power.
SECT. 7.  Voluntary Societies.
The church is the only society appointed by the Saviour for
the spread of religion throughout the world. It has been
proved to be the best that could be devised; and as such, should
be honored and trusted in. Its members ares not merely persons of one theory, but of one heart.  They are an "habitation
of God through the Spirit," "an holy temple to the Lord."
The Lord Jesus, himself, is "in the midst of them," and has
promised to be "with them alway, even to the end of the
world." Of no other society on earth can this be said. The
church should, therefore, be honored as a society of God's own
appointment.  It should never be disparaged by being placed
on a level with societies of me,elv humana  origin.
Yet there is a convenience in having some special associations
for particular objects. A judicious division of labor is.advantageous in religious enterprises, as well as in other concerns. Order
264 
CHURCH GOVERNMENT.
and efficiency are promoted by assigning to a special organiza.
tion a particular department of benevolent effort. Some Christians, and some churches, are more interested in one branch of
pious activity than another, and, by a division of labor, the
energies of all will be most effectually enlisted.
A number of societies have accordingly been formed; some
of a general character, as the Baptist General Convention, now
changed to the American Baptist Missionary Union, the Baptist
Home Mission Society, the American and Foreign Bible Society,
the Baptist Publication and Sunday School Society, and others
more limited in their design; as thle Northern Baptist Education Society, the New England and Sabbath School Union; and
others still more limited and local in their objects.
These societies have no direct or necessary connection with
the churches. No church-member is bound to join or assist
any of them, unless he pleases; and no church has a right to
prevent a member from joining, or aiding them, if he thinks
proper. A church, or any of its members, may make any of
these societies the channel, or instrumentality through which
to expend their pious benefactions, if they judge best.
A great increase of voluntary societies for strictly religious
objects, is undesirable. The churches ought to be regarded as
the divinely appointed organizations for extending the kingdom
of Christ on the earth, and as such they should be honored.
Whatever tends to diminish the activity of the churches, must
be ultimately injurious to the cause of Christianity.
12
265 
I 
APPEND I X.
IN presenting a few forms of letters for the calling of councils, transmission of members, etc., the chief design is, to illustrate the main
points which should be embraced in such letters, and not to fix the
phraseology which should always be used, nor to intimate that many
other forms of expression would not be equally appropriate. In many
cases it might be proper to embrace the leading circumstances in the
occasion of calling a Council; and the letters might, of course, be worded according to the taste of the writer.
I.
TO CONSTITUTE A CHURCH.
B,-,18-.
To the Baptist Church of Christ in
In behalf of a company of brethren belonging to different Baptist
churches, whom as we humbly trust, the Great Head of the church
has moved by his Spirit to unite in religious worship, with a view to
the establishment of a church of our faith and practice, at -, we
invite you to send your pastor and two brethren as delegates, to sit in
council at the house of   —, to assist us, by your counsel and prayers, to know the will of our Lord respecting this proceeding; and, if
judged proper, to assist in forinmg and recognizing us as a church
of Christ, in fellowship with the churches of our faith. The number
of brethren who unite in this request, is -, and of sisters,, all
of us with the knowledge and cordial approval of the churches to
which we now belong, from which we have letters dismissing us to the
proposed church, whenever it shall be formed. The churches invited
are the following: —, —, —.
Praying that we may be so guided in all our proceedings as to glo rify our Lord and Master,
We subscribe ourselves,
,   Committee
_-._,        of'
, Arrangements. 
APPENDIX.
Or, if the call for such a Council comes from a church, as, in many
cases, would be the preferable course, it may be as follows:
II.
E          -, 18-.
The Baptist Church of Christ in E, to the Baptist Church of
Christ in S —-, sendeth Christians salutation.
BELOVED IN THE LORD,  Whereas several members of this church, with others belonging to
the church in       -, and the church in -  -, have, for some time
past, met for religious worship at —-, and are now desirous to
be formed and recognized as a distinct church, to sustain the worship
and ordinances of the house of God, we invite you to unite with us,
by sending your pastor and two delegates, to sit in council at the house
of     -, on the -  day of —, at-, for the purpose of considering this request.  The churches invited are the following:- -,
Praying that grace, mercy, and peace, may abound unto you from
God our Father, and the Lord Jesus Christ, we subscribe ourselves,
In behalf of the church,
...., Church Clerk.
III.
FOR AN OLDAINING COUNCIL.
The Baptist Church in, to the Baptist Church inBELOVED IN THE LORD,  It is our happiness to inform you, that, having enjoyed the public
ministrations of Mr. -, for some months past, (or as the case may
be,) and having earnestly sought the Divine guidance, it hath pleased
our blessed Saviour to unite the hearts of this church in the choice
of him to be our pastor and teacher. In this choice, the congregation
worshipping with us cheerfully concur.   We  therefore invite you  to
send your pastor, with two brethren, to sit in council, at the house
of —,  on -, at -, to examine the candidate, and, if satisfied of his fitness for this great work, to give him and us the tokens of
your approval, fellowvship, and co6peration in the same.  The churches
invited are the following, 
Earnestly soliciting your prayers, that the proposed union may be
268
1. 
APPENDIX.
for the glory of Christ and our advancement in holiness, we subscribe
ourselves,
Your brethren in Christ,
-, Church Clerk.
IV.
FOR A DISMISSING COUNCIL.
, 18-.
BRETHIREN, BELOVED IN THE LORD,  We are desirous, as a church, to know the will of our common Lord
respecting the longer continuance of the labors of the Rev. Mr. -
among us, as our pastor. (Here state the reasons which have rendered
the question embarrassing to the church- as, that the pastor desires
to be dismissed on account of the failure of his health, or the prospect
of more usefulness in another place, or there are divisions in the
church.)  We therefore invite you to assist us to know the will of that
Saviour whom we desire always to please, by sending your pastor, and
two brethren, to sit in council, at      I, on, to unite with us in
prayer for Divine guidance, and to give us such counsel as may seem
best to them, after a full hearing of the facts. Brethren, pray for us.
The churches invited are,, 
Wishing you grace, mercy, and peace, we subscribe ourselves,
Your brethren in Christ,
-, Church Clerk.
V.
FOR THE TRIAL OF AN ACCUSED MINISTER.
BELOVED IN THE LORD,  We address you in deep affliction. Charges of a serious nature are
made against the ministerial and Christian character of the Rev. Mr.
, a member of this church, (or pastor, if such be the fact,) supported by such evidence that we feel constrained, by a regard for the
honor of Christ, and the character of his ministry, to ask that they be
investigated by an Ecclesiastical Council. For this purpose we invite
you to send your pastor, with two brethren, to sit in council, at
on —. The churches invited are.
Praying that this affliction may be sanctified to the good of our beloved Zion, we subscribe ourselves,
Your brethren in Christ,
, Church Clerk.
269
I 
APPENDIX.
VLI.
MINUTES OF A COUNCIL.
-       -,-, 18-.
An Ecclesiastical Council was convened at, on, by letters
missive from the church in
The council was organized by the choice of -          -as Moderator
and         as Clerk.  Prayer was offered by. The vote of
the church inviting the Council was then read, as follows: (copy the
vote.)
The credentials of delegates were called for, from which it appeared
that the following brethren are entitled to seats in the council.
Churches.                               Pastors and Delegates.
As to the doings of the Council, if the business be to examine a candidate for ordination, it is sufficient to say, "The Council then heard the
candidate relate his Christian experience, the evidences of his call to
the ministry, his views of doctrine and of ministerial duty, which, being
satisfactory, the council unanimously,
Voted, that &c. &c.
If the business be, to investigate charges against a minister, a record
should be kept of all the evidence, and of the decision of the council.
In every case the doings of the Council, signed by the Moderator and
Clerk, should be entered on the records of the church by whose vote it
was convened. A similar course would be proper in case of a cotmcil
convened to assist in constituting a church.
VII.
LICENSE TO PREACH.
[The following license, written on parchment, was found in the
handwriting of the late Rev. William Staughton, D.D. It shows the
importance which that distinguished preacher and eminent teacher of
candidates for the ministry attached to the solemn act of licensing a
candidate to preach the Gospel.]
"To ALL WHOM IT MAY CONCERN,  "The Baptist Church in Sansom Street, Philadelphia, send Christian
salutation.
"The bearer hereof, our beloved brother, FLAVEL SHUETLEFF, being
270 
APPENDIX
a man of good moral character, real piety, and sound knowledge of
divine things, and having been called to the exercise of his ministerial
gifts, of which we have had considerable trial, both in privatend public, we have judged him worthy, and do, therefore, hereby LICENSE and
authorize him to preach the Gospel wherever he may have a call; not
doubting but that in due time, circumstances will lead on to a more full
investiture of him in the MINISTERIAL oFFICE, by ordination. In the
meantime we recommend him to favor and respect, praying the Lord
may be with, and abundantly bless him.
"Done at our regular meeting, Dec. 19, 1814, and signed by order
and in behalf of the church.
"WILLIAM STAUGHTON, Pastor:'
VIII.
DISMISSING AND RECEIVING MEMBERS.
BOSTON,, 18
To the        Baptist Church i,t
This certifies that                 is a member, in good standing,
of the Baldwin Place Baptist Church, and, in compliance with
request, is affectionately recommended and dismissed to your fellowship.
If, within one year from date, we receive the accompanying certificate, with the blanks filled, showing that        has been received
by you  as a member,  or a certificate equivalent thereto, we  shall
consider      relation to us as discontinued; otherwise this letter shall
be null and void.
In behalf of the Church,
—, Clerk.
[The foregoing is printed on one leaf of a letter sheet, and the following on the other, to be filled, certified, and returned to the church
granting the letter of dismission; and when it is done, the name of the
member is discontinued from its roll.]
This certifies, that, recommen
the Baldwin Place Baptist Church, in Boston, by
, 18-, was, on the  -, received as a
Baptist Church, in
Attest:
271
) Clo rk. I 
APPENDIX.
IX.
LETTER OF OCCASIONAL COMMUNION.
,  18-.
Tms MAY CERTIFY, that the bearer, A. B., is a member of the Baptist
Church in P., in good and regular standing; and, as such, is affectionately recommended to the sympathy, watch-care, and communion of the
brethren and the churches.
By a standing rule of the church, this letter continues valid only
one year.
-, Pastor.
A letter of this kind requires no vote of the church, but may be
given by the pastor, or clerk; but the fact should be reported to the
church, andentered on its records.
X.
DISMISSION OF MEMBERS TO FORM A NEW CHURCH.
The         Baptist Church, in regular church meeting,,18-.
The request of the following-named brethren and sisters, now in
regular standing with us, to be dismissed from us, for the purpose
of uniting in the formation of a new church at, was presented
viz.: (Here give a list of the names) Whereupon it was Voted, That
we cordially approve their proposal, and hereby give our hearty cornsent to the same; and when they shall be regularly constituted a
church of Christ, we shall consider them as dismissed from our immediate watch-care.
272
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This is unquestionably the choicest collection of AXECDOTES ever published.  It contains TIrEE;,
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It is admirably adapted to literary and scientific men, to artists, mechanics, and otliers, as a DIcTIONARY FOR REFERENCE, in relation to facts on the numberless ubjects and characters introduced.
KITTO'S  POPULR  CYCLOPIDIA  OF BIBLICAt  LITEPATRE.
Condonsed from the larger work, by the author, JoiiN  KITTO, 1). D.   Assiste(I by
JAMEs TAYLOR, D. D    With over 500 llustrations.  Octavo, 812 pp., cloth, 5;3.00.
This work answers the purpose of a commentary, while at the same time it furnishes a complete
DICTIONARY OF TIE BIBLE, embodying the products of the best and most recent researches
in biblical literature, in which the scholars of Europe and America have been engaged. It is not
only intended for ministers and theological students, but is also particulariy adapted to parents,
Sabbatli-school teachers, and the great body of thle religious public.
IHIISTORY OF PALESTINE.
With the Geography and Natural History of the Country, the Customs and  Institu  tions of the Hebrews, etc.  By JOHN IITTO, D. D.   W(ith upwards  of 200 Illus  trations. 12mo, clothl, $1.25.
Beyond all dispute this is the best historical compendium of the I-Ioly Land, from the days of
Abraham to those of the late Pasha of Egypt, Mehemet All.- [Edinburgh Reviewv.
In the numerous notices and reviews, the work has been strongly recommended, as not only
admirably adapted to the FAMILY, but also as a text-book for SABBATII and WEEr DAY SCIIOOLS.
CIIAMBERS'S CYCLOPIEDIA OF ENGLISII LITERATURE.
Two large imperial octavo volumes of 1400 pages; wvith upwards of 890 elegant Illus  trations.  By IOBERT CHAMBERS.  Emblossed cloth, $5.00. X
This work embraces about onE  THOUSAND AUTIORS, clronologically arranged and classed
as Poets, Historians, Dramatists, Philosophers, Metaphysicians, Divines, etc., withl choice selections
from their writings, connected by a Biographical, Iistorical, and Critical Narrative; thus presenting
a complete view of English literature from the earliest to the present time.  Let the reader open
where he will, he cannot fail to find matter for profit and delight. The selections are gemsinfinite riches in a little room; in the language of another, "A WIOLiE EOGLISII LIBRARY FUSED
DOWN INTO ONE CHEAP BOOK  "
CfIAMBEItS'S MISCELLANY OF'SEFUL AND ENTERTAINING KNOVWLEDGE.
By WILLIA-t CIIAMBErS.  WVith Illustrations.  Ten vols, 1Smo, cl'otli, $7.00.
CHIAMBERS'S IIOMIE 3BOOK ANs'*D POCKET MISCELLANY.
A choice Selection of Interesting and Instructive reading for the Old and the Young.
Six vols.  16mo, cloth, 53.00. 
This work is fully equal, if not superior, to either of the Chambers's other works in interest,
ontaoining a vast find of valuable information, furnishing ample variety for every class of readers.
CiAS[DBERS'S REPOSITORY OF INSTRUCTIVE AND A3iUSING PAPERS.
With Illlstrations. 13me, cloth. bohund, 4 vole.    n two, $1.75; and 4 vols. in one, $1.50.
(3) 
IMPORTANT WORK.
KITTO'S POPULAR CYCLOPEDIA OF BIBLICAL LITERA.
TURE. Condensed from the larger work. Bythe Authlior, JOHN KITTO, D. D., Authlor
of" Pictorial Bible,"' History of Palestinee," "Scripttire Daily Readitigs," &c.  Assisted
by JAMES TAYLOR, D. D., of Glasgow.  With overfice hundred llutstrations.   One vol.
ume octavo, 812 pp., cloth, 3,00.
THE POPULAR BIBLICAL CYCLOPEDIA OF LIITERATURE is designed to furnish a DICTIONART
OF TIlE BIBLE, embodying the products of the best and most recent researches in biblical literature,
in which the scholars of Europe and America have been engaged. The work, the result of immense
labor and research, and enriched by the contributions of writers of distinguished eminence in the vaious departments of sacred literature, has been, by universal consent, pronounced the best work of
it class extant, and the one best suited to the advanced kn owledge of the present day in all the studies
eoneted with theological sciene.   It is not only intended fr  ministers and theooical ste ts,
but is also pIarticularly adapted to parets, Sabbath school teachers, an d th        e get b     o  the religious
imbltc.  The ilutr a       tns, amoun ting to more than three hundtrced, are of the very hlighest order.
-1 co niCensed ie  of the vorious branches of Bilical Science coe ended in the work.
1. BIBLICAL CP.ITICIS}I,- Embracing  the Iistory of the Bible Langu4,ges; Canon of Scripture;
Literary IIitorty and Peculiaritis of the Sacred Books; Format ion and Ilistory ef Scripture Texts.
2. HISTORn,-Proper Names of P      ersons; Biographical Sketches of prominent  Characters; Detailed
Accounts of important        vents recorded in Scripture; Chronology and G enealogy of Scripture.
3. GEOGr,nIIY, - ainas of Places; Description of Scenery; Boundaries and Mlutual Relations of
the Countries mentioned in Scripture, so far as necessary to illustrate the Sacred Text.
4. ARClI.LOLOGY,-   anners and Customs of the Jews and other nations mentioned in Scripture;
their Sacred Institutions,  Iilitary Affairs, Political Arrangcmeuts, Literary and Scientific Pursuits.
5. PIIYSICAIL  SCIENCE, — Scripture Cosmogony and Astroeomy, Zoology, Mineralogy, Botany.
hleteorology.
In addition to numerous flattering notices and reviews,. personal letters from inore thonififty of the
most distinguished  inists and Laye  of differet retigiosus dci'-oioatio,si in the co.ntry have beeon
received, highly commending this work as admirably adapted to inisters, Sabbath school  teachers,
.aads of families, and all Bible students.
The following extract of a letter is a fair specimen of individual letters reeived from each of the
gentlemen wvhose names rare given below:  "I have examined it with special and unalloyed satisfaction. It h    a,s the rare merit of being all that
it professes to be; and very few, I am sure,who ma   consult it,ill deny that, in richness and fulness
of detail, it surpasses their expectation.  Manyministers-will find it  valuable auxiliary; but its
chief excellenice is, that it furnishes just the facilities    ich are nccdcd by the thousands in families
and Sabbath schools, who are engaged in the important business o biblical education. It is in itself a
library of reliable information."
'V. B. Sprague, D. D., Pastor of Secod Presbyterian Church, Albany, N. Y. 
J. J. Carruthers, D. D., Pastor of Second Parish          Cong regational Curch, Portland, lte.
Joel Hawes, D. D., Pastor of First Congregational Church, Hartford, Ct.
Daniel Sharp. D. D., late Pastor of T           hird Baptist Church, Boston.
N. L. Fsrothingham, D. D.,late Pastor of Firs Congreational Churc, (Unitarian)  Boston.
Epliraim Peabody, D. D., Past or of St one Chapel Congregational Church,  (Unlitaria,) Boston.
A. I,. Stone, Pastor of Park Stree        t         Conregaioa l Church, Boston.
John S. Stone, D. D., Rec tor of Christ Church, (Episc opal,) Bronklyn, N.Y.
J. B. Waterbury, D. D., Pastor of Bowdoin Street Churchl, (Congregational,) Boston.
Baron Stow, D. D., Pastor of Rowe Street Baptist Cliurch,,oston.
Thomas H. Skinner, D. D., Pasto              r of' Carmine Presbyterian Church, New Yorl.
Samuel W. Worcester, D. D., Pastor of the Taea           Church,  (Congreatioal,) Salem.
Horace Bushnell, D. D., Pastor of Thir Conreationl            C rc, Hartford, Ct.
Right Revre, nd J. PI. Wainw right, D. D., T            rinity Chrrch, (Ipiscopal. ) New Yp,'k.
Gardner Sprin,, D. D., Pastor  f the Brick Church Chapel Presbyterian  Church, New Yor
TV. T. Dwighlt, D. D., Pastor of Third Congregational Church, Portland, te.
E. N. Kirk, Pastor of IoTsnt  remeon Concregational Churcll. Boston.
Prof. George Bush, author of " Notes on the Scriptures," New York.
HUoward 3laloes, D. T)., author of "Bible Dictionary," and Pres of Lewisbur University.
Henry J Ripley, D. D., author of" Notes on the Scriptures," and Prof: il Newton Theol. Ins.
N. Porter, Prof. in YalT e Coll,e, New Haven, Ct.
Jared Sparks, Edward Everett. Theodore Frelinlhoysen,Robert C. Winthrop, John McLean,
Simon Greenleaf; Thomas S. Wilias- and a large number of others of like character and
standing of the above, whose  names cannot here appear.                                     H
r
.1 
A PILGRIMAAGE TO EGYPT;
EM.BRACING A DIARY OF EXPLORATIONS ON THiE NILE,
WITH OBSERVATIONS,  illustrative of the Manners. Customs, and
istittitionis of tle People, and of thie plresent conidition of thie Antiquities and Ruinis. By
J. V. C. SbIITIT, tI. D., Editor of the Boston M-.ledical anid Surgical Journial.  Witih  1u  mnierous elegant Eligravings. Tlird edition. 1,25.
Thlere is a lifelike interest in the narratives and descriptions of Dr. Smith's pen, which takes yoe
directly along with the traveller, so tihat when he closes a chapter you feel that you have reached
all inn, where you will rest for a while; and then, with a refeeshed mind, you will be ready to ssove
on again, iil ajourney full of fresh and instructive incidents and explorations. - h.  ChilCss.
Every page of the volune is entertaining and instructive, and  even those who are well read in
Egyptian mnanners, customs, and scenery, cannot fail to find sometlling new and niovel upon those
soseshat hackseyeod topics. -- lercantle Jousrnal.
Oil of the most agreeable books of travel which have been published for a long time. - Daily Adv.
It is readable, attractive, and interesting, because familiar and companionable.  You seem to be
travelling witll him, and seeing the things which he sees. -  unker 1111 Aurora.
Thle author is a keen observer, and describes what he observes with a graphic pen.  The volume
abounds ill vivid descriptions of the mainers, custons, and institutions of the people visited, thla
present condition of the ancient ruins, accompanied by a large number of illustrations.- Coesri'.
'We see what Egypt was; we see what Egypt is; and with prophetic endowment we see what it is
yet to be.  It is a clarming book, not written for aintiquarians and te          bt  th    e learned, bu t r the   illion, and
by the million it will be read. -Congregatioaliot.
The reader may be sure of entertainment in such a land, under tle guidance of such an observer as
Dr. Smith, and will be surprised, when he has accompanied him             through the tour, at the vivid impression which he retains of persons,and placs, and incidents. The illustrations are capitally drawn,
and add greatly to the value of the book, which is a handsome volume in every respect, as are  all
the works which issue from the house of Gould and Lincoln. — S-les Gazette.
This is really one of the most entertaining books upon Egypt that we have met with.  It is an easy
and simple narration of all sorts of strainge matters and things, as they came under the eye of an attentive and intelligent observer. -- Albany Asrgs.
3Ir. Smith is one of thle sprightliest autlors in America, and this work is worthy of his pen.  le is
particularly happy il presenting the comical and grotesque side of objects.-CGoiionwclti.
The sketches of people and manners are marvellously lifelike, and if the book is not a little g,ossipy,
it is not by any means wanting in substantial information and patient research. -- Ch. (quir'er.
One of the most complete and perfect books of the kind ever publisled, introduci  entire new
places and scenes, that have been overlooked by other writers.  The style is admirable    d attractive,
and abundantly interesting to insure it a general circulation. -Diadem.
Reader, take this book and go with him; it is like making the voyage yourself  Dr. Smith writes in
a very pleasing style. No  one will fall to sleep over the book.  IVe admire the man's wit; it lbreaks
out occasionally lie flashes of lightning on a dark sky, and makes every thing look pleasantly.  Of
a11 the books we have read on Egypt, we prefer this. It goes ahead of Stephens's.  Reader, obtain a
copy bfor yourself. — Trmpet.
This volume is neither a re-hash  f guide books, nor a condensed mensuration of heights and distances from works on Egyptian antiquities.  It contains the daily observations of a most intelligent
e taveller, whose descriptions bring to the reader's eye the scenes le witnessed.  We have reat many
books on Egypt, soe of them full f science           and        dsome of wit and frolic, but eo ie which
frished so cletr an idea of Egypt s it is,- of its ruins as they now are, and  f its people as tlhey
now live and move.  The style, alwa  s d        i    ified, is not ufrquently playful, anid the reader is borne
along from page to page, with the tfeling that he is in good company. -- Watch itan and efector.
Its geological remarks upon the Nile and its valley, its ifbrmatio  upon      agriciltlure and the mechanic arts, amusements, education, domestic life and economy, anid especially upon the diseases of
the country, are new and important. -Css-eConatioalist. 
SCRIPTURE NATURAL HISTORY; containing a descriptive account
of QCLtiadripl)eds, Birds, Fishes, I[tsects, Iteptiles, Serpents, Plaitls, Trees, Minerals, Gems,
and Precious Stones, tnentionsed in the Bible.  By wVlLLIAAT  CARPENTER, London;
with Insltrovemteits, by REV. GORHANI D. ABBOTT.  Illustrated by itiumerouis Engrav tigs.  Also, Sketches of Palestine.  12mo, cloth, 1,00.                                T
9 
DR. RIPLEY'S NOTES.
NOTES ON  TIlE GOSPELS;  Designed for Teachers in Sabbath Schools
and Bible Classes, and as an Aid to Family Instruction.  IFy ItENRY J. RIPLEY, Prof.
in Newton Thleological Illst. Withl a MA,p OF CANAAN.  Twoo volumes in ow.e. cli)tlli, 1,5.
The pastors of churches in Boston and vicinity have united in the following testimony in favor of
the work:  " The undersigned, having examined Professor Ripley's Notes on the Gospels, can recommend
them withl confidence to all who need such helps in the study of the sacred Scriptures.  Those  passages which all can underlstad are left' without note or comment,' and the principal labor is devoted
to the explanation of such parts as need to be explained and rescued from the perversions oferrorists,
both the inorat the the learned. The practical suggestions at  lo f el cPt r t the close of each chapter are ot the
least valuable portion of the work. Most cordially, for the sake of truth and rigliteousness, do we wish
for these notes a wide circulation."
NOTES ON TIlE ACTS OF THE APOSTLES; with a )eautiful
NAP, illustrltting the Travels of the APOSTLE  PAUL, witli a track of his voytg,e fromi
Cesarea to Rosime.  By Prof. IIENRY J. RIPLEY.   12iio, cloth, 75 cents.
Thefolloscing Notices covply to both lthe above bort s.
DR. PATTISO,  r   in   eaton Theological JInstition, says: I know not that I have ever read so
much commont   withy so fw occasions to dissent from the views of the author.  I should sooner
recommend the Notes to that class of persons for whom they were designed than any othler withl lihicl
I am acquainted.
Do. CHAPLIN, late Presiden  t of Bentereille College, says: Hie seems to have bit on the proper medium between the conciseness which leaves the mind of the reader unsatisfied, and tihat prolixity
which exhausts his patience and loads his memory with useless lumber.
Do. CI'APIe', late President of Columobia College, says:  His notes preserve a just medium  between
the diffuse and t he concise.  One excellence is, that he helps  the reader where ihe  eeds help, and
when he does ot, he lets him go alone.
REv. J. A. WARE, edlitor of the Comprehensice Commentary, says: It mry not seem proper to institute comparison betacen Ripley and Barnes; and yet I will just say, that Prof. REiply is, il  my
jud,gment, by far the safer guide  and I cannot but wish he were adopted universally, in plac of
Ba.nes, in our Sabbath schools.
The late DR. KENODRICE, Prof. of Theology, Hamilton,iterary aced Theolog icol nstitufton, says:
I think them superior to any exposition I have seen of this part of the Divine word.
The late PoOF. K,OwILES, in the Christian leiese, says:  Prof. Ripley has given s a specimen of
the right kind of Commsientary; the Notes are more strictly exlanatory than th      hose of Mr. Barnes;
they occupy a smaller sprace; the style, though less pointed and vivacious exhibits  more sobriety; the
principles of interpretation are more cautiously applied, and the explanations mor e orret.
D.. TUIaxnrCLL, Pastor of the First Baptist Church, lartforcd, says: The value of the Notes consists chiefly in their brevity,judiciousness, and siniplicity.  Tlic difficult passages arc satisflatorily
discussed, while those of a plainer and more intelligible nature arc passed over with brief notices.
DR. BACON, President of Columbn  CCollege, says: The teacher or scholar ill find in this work a
greater number of just such questions as he wIould des         ire to ask itelliibl  an   satisfactor,ily answered
than in any other.  I should be happy to see it in every family, and in the halnd of every Sabbath
school teacher and scholar of suitable age, in the land.
The Biblical Repository, Andover, says: There are thr things  in these Notes which have given
us much satisfaction; first, the kind and catholic spirit cvcry where manifest; second, the labor is be stowed upon the really difficulit texts; third, the praetical  reections are few aid to the point.
We are impressed, first, by the wonderful perspicuity, simplicity, and comprehensiveness of tihe al thor's style; secondly lby the completeness and sstem atic arrangement of the work, in all its parts,
the  "remarks" on each paragraph being carefully separated friom  t  exposition; th    irdly, by the cr ect tIiology solid instruction, and consistent exaplaniations of difficult passages. The work tannot
fail to be rceived  ith favor.  A beautiful map accompanies them. - XTatclsan and lalefctor.
The above works b  Prof. ripley should be in the hands of every st,denot of the Bible, es pecially  ery S bat  scol and Filc doss tacler.  They,re prepared with special reference to
this class of persons, and contain a   s of  of just the kind of i   ntfor mation wanted.        J 
WORKS FOR SABBATH SCIIOOLS.
MIALCOMi'S (NEW) BIBLE DICTIONARY of the most important
Names, Objects, and Terms found in the Holy Scriptures; intended principally for Sab.
bath School Teachers and Bible Classes.  By Rev. HOWARD MALCOMI, D. D., President
of Lewisburg College, Pa. 16mo, cloth, 60 cts.
The former Dictionary, of which more than one hundrsed and thirty thousand copies have been
sold, being highly commended by Conventions, Associations, Ministers, Superintendents, Papers, Reviews, etc., throughout the land, as the best Bible Dictionary extant, is made the basis of the present
work; yet, so revised, enlard,, and improved, by the addition of new material, a greatly increased
number of articles, new illustrations, the adoption of new and beautiful type, increased number and
size of pages, etc., as to render it essentially a NEW  DICTIxONAr.
The advantages of this Dictionary over similar works consists in the following particulars: -
1. It contains greatly more actual illustration of the word of God.  No space is consumed with rehearsals of Scripture history nor biog,raphies which can be better read in the Bible itself, nor tedious
discussions on disputed points; nor statements long since superseded by modern research.
2. It quotes more extensively those passages which eay be explained by the article; thius making it
a brief commentary on the whole Bible.
3. It gives the modern names of places mentioned in the Bible, in all cases where there is any certainty; thus defining and fixing the reader's conceptions.
4. Events and personages prominent in profane history are mentioned in connection with names
and events in the Scripture history, so as to form a ceronologic al arrangement  in the mind of the
reader, and assist his memory by association of ideas.
5. The name of each book in the Bible is given, followed by an article which briefly gives all that is
known of writer, date g, desgn, etc., thus often giving a key to the whole.
6. It contains a sufficient geography of the Bible, and much more convenient for Sunday Schools
than a separate work on that subject can be, because, by thi alphabetical arrangecent, every one may
find the desired information.
7. The full description of all the animals, birds, reptiles, insects, plants, minerals, etc., to which  important allusions are made, furnishes an adequate onatsal history of the Bible.
8. A large part of the work is new, being derived friom recent sources   Upwards of foer hundred
articles are not found in other Bible Dictionaries. When the article itself is not new, it has been improved, if any additional light has been thrown upon the subject by recent writers.
9. Distinct and correct impressions of what could not well be taught by words, are given by engravings, faithfully and elegantly drawn; and names liable to erroneous pronunciations are ccen ted.
For the above reasons, the value of the book is not lessened by the possession of any other Bible
Dictionary.
In addition to the common purposes of a dictionary, this may furnish not only a useful, but a very
delightful Sunday exercise in the family.  Let a parent read a few articles in course, while the other
members of the family, each with Bible in hand, look out thlie references, an read them aloud. Great
light would thus be cast on important subjects, and happy efifects produced in fixing sacred truth
upon the memory.
SABBATH SCHOOL CLASS BOOK; comprising copious Exercises
on the Sacred Scriptures.  By E. LINCOLN.  Revised and Improved lIy REV. JOSEPH
BANVARD, author of "Topical Qtuestion Book," etc.  18imo, 12_ cts.
United testimony of Dr. MIalcom, author of "Bible Dictionary," Dr. Stow, author of the "Doctrinal
Question Book," and Dr. iague, author of" Guides to Conversations on the New Testament": -
"Having examined the Sabbath School Class Book, it gives us pleasure to express our satisfaction
with its design and execution. We think the work is well adapted to the end designed, having avoided, in a great degree, the evils of extreme redundance or conciseness."
LINCOLN'S SCRIPTURE QUESTIONS; with Answers annexed, giv  ing, in the Language of Scripture, interesting Portions of the History, and a concise View
of the Doctrines, Duties, etc., exhibited in the Bible.  80 ces. per copy, or 1,00 per doz.
Where Bibles cannot be furnished to e,ach scholar, thbs work will be found to answer an atmirable purpose, as the Scripture text is furnished in connection with the questions.
THE SABBATH SCHOOL HARMONY; containing appropriate
Hymns and Music for Sabbath Schools, Juvenile Sinsginsg Schools, and Famrily Devotion.
By N. D. GOULD.  12' cts.                                                     K
F,
11 
WOPRKS ON MISSIONS.
It has been said, that, " to inbue men tho rooghly with the missionary spirit, we must acquaint them inniatelty with the misionary enterrise."
The folloswj,,asua';le wors co ntaion jast the kind of information needed for all w7ho desire to becone flly acquainted with the toils, su gerings, anl successes of the hereads of salvation who  have gone
jbrth to heathen lands.
THE MISSIONARY  ENTERPRISE; a collection of Discourses on
Christian 5tissions, by American Authors. Edited by BARON STOW, D. D. Second
thousand. 1lOrlo, cloth, 85 cts.
Th Ttois volmre con tains the greatest efforts of a number of the greatest minds, and most popular
writers of the age.:
You here see the high talent of the American church.  We venture the assettion, that no nation
il the,orld has such an amount of forcible, available talent in its pulpit.  The energy, directness,
scope, and intellectual spirit of the American church are wonderful. These discourses are among the
very highest exhibitions of logical correctness, and burning, popular fervor. -   ew.    nglander.
This work contains fifteen sermnss on 5isstoa s, by Rev. Drs. Wayland, Griffin, Anderson,  Williarsn, Beecher,  Iiiler, Fuller, Bea, Stone, M a,   St,   Stow, Ide, and Kirk.   It is a rich  treasure,
which ought to be in the possession of every American Christian. - Carolina  aptist.
Tlisi is truly a rich collection of the best productions of the ablest friends and active promoters of
5issions in this country.  The volume contains a large amount of the purest and most instructive
literature, which deserves, and will no doubt meet, an extensive sale. - Watchman and Reflector.
The friends of Missions will prize it as one of the jewels in their libraries. - -aptist Register.
MIEMIOIR OF IHIENRIETTA SHIUCK, First Female Missionary to
China. By REV. J. B. JETER, D. D. With a likeness. 18mo, cloth, 50 cts.
W,e have seldom taken into our hands a more beautiful book than this. The style of the author is
sedate and perspicuous, such as we might expect from his known piety and learning.  The book
will be extensively read and eminently useful- Fasily Visiter.
It is a precious memorial of an interesting and devoted Christian lady.- Jurnal and Messenger.
I have been much interested in reading the Memoir of Mrs. Shuck.  In the preparation of this
Itemoir, Dr. Jetcr has made a valuable contribution to the cause of Christ, and its wide circulation
will be attended with the happiest results.- RYLAXD, Ch. Index.
The volume is full of interest, and the compiler's discriminating judgment is strikingly developed
in the plan and execution of his delightful task. - Carolina Baptist.
It brings before us the life of a simple, self:denying and devoted woman, who, before she was eigh teen, sailed, as tle wif e f a missionary, for China.  In reading suce  a book we feel how'the  distinc tions of sect melt away in the fervor of a genuine devotion. - CA. Register.
We commend it to our readers as a precious memorial of a heroic and faithful missionary of the
cross, and wishi it a wide circulation. -N. Y. Recorder.
Its descriptions of Life and Scenes in China are very interesting.-Zion's Herald.
MEMOIR OF REV. WILLIAM G. CROCKER, late Missionary in
West Africa, among the Bassas.   Including a History of the  Mission.  By  R.  B. MErD    BERRY. VWith a likeness. lImo, cloth, C3 cts.
This is a very interesting volume; we have a graphic account of the appalling difficulties attending
the ulssionary work upen the fatal coasts of Africa. -Puritan Recorder.
This iheretic wsork waill be feund to contain much valuable information in relation to the present
st:it:- a.,q -spee's of Africad anl tale success  of missions in that interesting country.  It is commended
to te att tion of every lover of the liberties of man.-atc a            and   efector.
Lov'-r off te  is        y enterpise  ill read this bo with deep interest;  nor they alone, for to
the phil  nthropst and Christian it present s an imp or  tant.ield.p   Co-e7rc ial.
The  h.l o tis memoir is so interestg that  feel assred it will be read. -Phil. Ch. Chronicle.
Every   ood Memoir is a valuable accession  to or religios literature. We hail this addition to
the number with  leasure   It gives us the experience  of a  o   man  engaged in a good casse.  In
addition to the religious history of the man, which is            a s ect of interest to every Christian, we have
a brief history of the Baptist Mission in Afric. -at chto e.  
MEMIOIRS OF DISTINGUISHIIED MISSIONARIES.
MEMOIR OF ANN H. JUDSON, First Female Missionary to Bur   mah. By PROF. JAMES D. KNOWLES. A nlew edition. Fifty-seventhl thousand.
18mo, cloth, 58 cts.  FI"rE EDITION,, plates, 16iimo, cloth, gilt, 85 cts.
The Life of ths remarkable woman necessarily includes much of the most interesting and important
portion of the History of DR. JUDSON, and of the Burman Mission.  The good accomplished to the
cause of Christ, at large, and especially that of Missions, by the  tide circulation of this work, can&
never in this life be fully estimated.
The sale of nearly sixty thousand copies of this work in the United States, besides several editions
in England; it having been translated into the French, and also into the German language, by Rev.
J. G. Oneken; is gratifying evidence of general approbation.  The  testimony too of Dr. Judson, the
individual whose judgment in the matter is most vaiuable when he says, " I am extremely gratified,
perhaps too much so, with the execution of the work in all its parts," is also strong evidence of its
real worth and interest.
If any woman, since the first arrival of the white strangers on the shores of India, has, on that
great theatre of war, rightly earned for herself the title of heroine, Mrs. Judson has, by her doings
and sufferings, fairly earned the distinction. Her sufferings were far more noble than any, which in
more recent times have been so much pitied and so much applauded: but she was a simple missionary's wife, an American by birth. She was a real heroine. The annals in the east present us
with no parallel. - Calcutta Review.
This is the most interesting female biography which has ever come under our notice. It ought to
be immediately added to every family library.- London Miscellany.
"Mrs. Judson was an honor to our country -one of the most noble-spirited of her sex. It cannot,
therefore, be surprising, that so many editions, and so many thousand copies of her life and adventures, have been sold.  The name - the long career of suffering- the self-sacrificing spirit of the
retired country girl, have spread over the whole world; and the heroism of her apostleship and almost martyrdom, stands out a living and heavenly beacon fire, amid the dark midnight ages, and hliuman history and exploits.  She was the first woman who resolved to become a missionary to the
heathen countries."-Amrerican Traveller.
THE KAREN APOSTLE; or, Memoir of Ko-THAH-BYU, the first Ka  ren Convert.  With notices concerning his Nation.  By REV.  FRANCIS  MIASON, Mis  sionary. Edited by PROF. H. J. RIPLEY. 18ino, cloth, 25 cts.
. *  "This is a work of thrilling interest, containing the history of a remarkable man, and giving
much information respecting the Karen Mission.  it also gives an account, which must be attractive
from its novelty, of a people concerning which little has been known till within a few years."
Few will commence this book without reading it through, and no real Christian will read it through
without gratitude to God that he ever stirred up the spirit of a Judson, a Wade, and a Boardman, and
thrust them into the strongholds of heathenism, to do battle with the ]rince of darkness upon his
own ground.  Get" The Karen Apostle," and read it by all means.- Methodist Quarterly.
MEMIOIR OF GEORGE DANA BOARDMAN, late Missionary to
Burmah, - containing much intelligence relative to the Burman Mission.  By REV. A.
KING.  With an Introductory Essay, by'V. R. WILLIAMS, D. D.  New edition, with
a beautiful Frontispiece. 12mo, cloth, 75 cts.
A distinguished reviewer says," The introduction alone is well worth the price of the book."
One of the brightest luminaries of Burmah is extinguished.  He fell gloriously at the head of his
troops - in the arms of victory, - thirty-eight wild Karens having been brought into the camp of King
Jesus since the beginning of the year, besides the thirty-two that were brought in during the two preceding years.  Disabled by wounds, he was obliged, through the whole ofthelast expedition, to be arried on a litter: but his presence was a host, and the Holy Spirit accompanied his dying whispers
wvith almighty influence. - REv. DR. JUODSON.
No one can read the Memoir of Boardman without feeling that the religion of Christ is suited to purify the affections, exalt the purposes, and give energy to the character. Mr. Boardman was a man
of rare excellence, and by a just exhibition of that excellence important service has been reniered
to the cause of missions and the interests of personal godliness. - REv. Do. STow.
A very interesting, instructive, and popsnlar work, which has been highly commended, on both
sides of the Atlantic.  The perusal of such works is well calculated to awaken our gratitude,
enkindle our love, strengthen our faith, confirm our hope, increase our zeal, and urge us to more libleral contributions and to nobler deeds of daring in the cause of Christ.- Ch. Observer.     Oo 
DR. GRANT AND THE MOUNTAIN NESTORIANS.
BY  HE REV. THOIAS LAURIE,
BY THE REV. TH031AS LAURIE,
Suriving associate of that Mission. With a Portrait, Map of the Coun  try, Illustrations, etc. 12mo, cloth, $1,25.
A most valuable Memoir of a remarkable man; with an account of an interesting country and
people, concerning which little has heretofore been known.
The work has all the charm of romance, proving conclusively that facts are not only better, but
are sometimes, at least far more trilling even than fiction.  It cannot fail to interest as well as instruct every class of readers.
Rev. Doctors Anderson and Pomroy, Secretaries of the American Board of Comnksnoners for
Foreign.Missions.
We regard the work as among the best of missionary biographies. A remarkable man is there well
delineatl  Perhaps no other person could have done equal justice to the rare combination or qualities in Dr. Grant's character. We see the boldness of the man unconscious of fear, his enterprise
regardless of suffering, his benevolence amount almost to self-crucifixion, yet without rashness, prudent and cautious; and so venturing into regions, and going safely, where few would care to venture.
His was an eventful life, and his name will be as imperishable as the history of the present revival of
religion in the ancient, degenerated churches of Asia. Dr. Grant will be especially remembered as
having opened the way for the gospel into the wild regions of Koordistan. This well-written and interestlhg volume, while to Mir. Laurie evidently a labor of'love, has placed the reading community
under obligations to the author, which can hardly fail to be recognized.
BUFUS ANDERSON.
S. L. l'OxRor.
Rev. Nathan Dole, Editor of the Journal of.Missiens.
A book which for interest can hardly be excelled. It is not often that circumstances combine so
favorably for an interesting work, as in respect to this biography. In the first place, the man whose
labors for Christ it commemorates, was a missionary of no ordinary excellence; enterprising; observant; by his inherent traits of character, even more than by his profession as a physician, obtaining
great influence over the people with whom he had intercourse; indefatigable in his labors; not knowing what fear was, whether threatening him in the wild mountain-pass from men whose hearts were
steeled to pity, or from a deadly pestilence; of rare judgment; glowing with love to Christ, and to
the souls of his fellow-men.  Then, theleoplefor whom he spent his tfe, aside from his cherished belief that they are the lost ten tribes, are unsurpassed in interest by any other for whom missionary
labor has been undertaken. The period, moreover, in their history which is covered by this biography, is crowded with exciting events. Their country also, so unknown to the civilized world till
Dr. Grant explored it, presents scenery of the grandest character; and he had an eye to see, a heart
to feel, and a pen to describe.  And, FINALLY, the biographer anew him, knows the peoole, knows the
cotrery, Iwas part" of what he tells so well; and though disease drove him home "in person;' not a
fibre of his heart, by his return, has been unclasped from the work to which in his earliest life he
was devoted. The author's part is thoroughly done. His heart was evidently in it. The reader
feels that he has a well-informed and trustworthy guide, as he is borne along %the current of a narrative, or is carried across the Assyrian plain, or through the rugged and difficult gorges of the mountains. Apart from its value as a record of missionary labors, it possesses high merits as a book of
travels.
But, it is as the life of a devotede missionary that we here recommend it. Let it be circulated as it
deserves, and not a few parents, mothers especially, will be found training their little ones for the service of Christ among the heathen; and not a few young men will be found emulous of a life so full
of devotion to the Saviour, and so fruitful of good to others, as was that of Dr. Grant. Above all, let
physicians, and those looking forward to the medical profession, read it. Other missionary physicianls
are needed, several very urgently, in fields scarcely less promising than that occupied by him.
Rev. Selas B. Treat, Editor of the Missionery Herald.
This is the life of a missionary who possessed high qualifications for his chosen work. First of all,
he had the genuine spirit of his calling. His piety was deep, constant, unwavering. When he becarne a soldier of Christ, he enlisted for whatever service should be appointed unto him. lie felt that
he had only to follow the Captain of his salvation; and this he ever delighted to do. Dr. Grant,
moreover, had some elements of character which were seldom combined in the same person, at least
to the same degree. Hle was emphatically a brave man. Few would have ventured to go, where he
often went during his eventful history. And yet he was not rash. Few men have exhibited more of
the spirit of Paul than our lamented brother. But this brief notice is not the place for a sketch of
his character. Mr. Laurie seems to have a just idea of it; and he has been quite successful in hi
PVortraiture  And the friends of missions will rejoice that he consented to undertake it.       Pp
GOULD & LINCOLN, PUBLISHERS, BOSTON.
Xissionary Eowe, Bos June 21,1853. 
HIYMN BOOKS.
THE PSALMIST; a New Collection of HYMNS for the Use of the Bap   tist Churches.  By BARON  STOW  AND  S. F.  SMITH:
Assisted by W. R.. Williams, N. Y.; Geo. B. Ide, Pa.; R. W. Griswold,  N. Y.;  S. P.
Hill, Md.;  J. B. Taylor, Va.; J. L. Dagg, Ala.; W. T. Brantley, S. C. i R. B. C. Howell,
Tell.; Samiuel W. Lynd, Ky., and John M,. Peck, Ill.  W.th SUPPLEIMENT, containing a
variety of CHANTs, and SELECTIONS  OF SCRIPTURE FOR CHANTING.
Pulpsit edition, 12mo, (large type,) Turkey morocco, gilt edges, 3,00. morocco gilt, 1,75; plain morocco, 1,50; sheep,1,25.
-Pew edition, 18mo, sheep, 75 cIts.; morocco, 1,00; morocco, gilt, 1,25; Turkey morocco, gilt, 2,63.
Pocket edition, 32mo, sheep, 50 cts.; morocco, plain, 75 cts.; morocco, gilt, 83 cts.; embossed morocco, gilt edges, 1,00; tucks, gilt, 1,25; Turkey morocco 1,50.
THE PSALMIST; WITH SUPPLEMENT.  Containing an additional
Selection of more thaw one hundred  HYMNs, (in place of the Chants and Selections for
Chanting.) By RICIHARD FULLER and J. B. JETER. Same sizes, styles ofbindinsg, and
prices, of the other edition.
The Psalmist is, unquestionably, the best collection of Hymns in the English Language.  It
has been almost universally introduced into the Baptist churches throughout the United States, and
also in the British Provinces, and supplies have been ordered for London.
The united, and unsolicited testimony of pastors of the Baptist churches in Boston and vicinity,
New York, and Philadelplsia, of the most decided and jftatteriig character, has been given in favor
of the book. Also, by the Professors in Hamilton Literary and Theological Institution, and thie Nevwton Theological Institution.  The same, also, has been done by a great number of clergymen, churches, associations, conventions, et., in every State of the Union. So that it not only may be said to have
been sanctioned by, but become the HIlMN BOOK or, THE BAPTIST DExOMINATiON.
The work contains nearly thirteen hundred CnOiCE IiYi -s, original and selected, by one hundred
and seventy-two of the most celebrated writers of the present, as well as past times, (allowing Watts
the authlorship of about one third of the whole number,) besides pieces credited to forty-five collections of hyimsns or othlier works, the authorship of which is unknown.  Forty-five are anonymous, being traced neither to authors nor collections.
Two sets of stereotype plates have been worn out in printing the Pew edition of the work, and the
publishers have just been at great expense in procuring from the Boston Stereotype Foundry a new
and elegant Electrotype set of plates, giving an impression equal to copperplate, with an enlarge ment of the SCRIPTURE INVDEx, and the addition (to the Index of First Lines of Hy,mns  previously
given) of an INDEX of FiusST LixES OF EACI VERSE  xN TEE  nOOK, the great advantage of which
must at once be seen by those who frequently wish to quote, or refer to some particular verse, or find
some hymn containing the same, and can renmember only a line or two of that one stanza.
Tisc SUPPLE.IEST, occupying the place of the Chants of the other edition, which, in many sections
of the country, are seldom if ever used. was undertaken by Rev.  Fessrs. Fuller and Jeter, at the
solicitation of  iends at the South.
"Th']e Psalmist, (say they in their preface,) contains a copious supply of excellent hymns for the
pulpit.  We are acquainted with no collection of hymns, combining in an equal degree poetic merit,
c;angelical sentiment, and a rich variety of sutjects, with a happy adaptation to pulpit servics.
Old songs, like old friends, are more valuable than new ones.  A number of the hymns best known,
ist valued, an  d mos t frequently sung in thle Soutlh, are not found in the Psalmist.  Witohte them
ino hymn book, whatever may be its excellences, is likely to become generally or permanently popuar in that region.  To supply this deficiency is the object of the Supplemnent.
"The hymns have been mostly selected, not on account of their poetic beauty, but their established
popularity.  They will, we think, be found not seriously defective as metrical compositions; bht their
chief excellence consists in their adaptation to interest and afifbct the heart.  If we are not deceived,
they will form an acceptable appendix to the Psalrist.  Adapted chiefly to social woship, they will,
we trust, conitribute greatly to the interest and profit of our prayer and protracted meetings
"Tloueh this selection has been made with special reference to the taste and wants of the South,
we know no reason why it should not be acceptable to other portions of the country."
WINCHELL'S  WATTS, with a Supplement. 12mo, sheep, 50 cts.
WATTS AND RIPPON. 18mo, sheep, 88 cts. 32mo, sheep, 554 cts.
Ov 
HYMN BOOKS FOR THE VEi~f ItY.
THE SOCIAL PSALMIST; a Selection of Hymns for Conference Meet  ings and Family Devotiois. By BARON STOW aind S. F. SMITH. 18itno, sheep,
25 cts,
This selection has been in preparation nearly five years, during which time it has been subjected
to repeated examinations and careful revision.  The object in its preparation has been to furnish a
selection of choice hymns for the vestry and the family circle,of moderate size, and at trifling expend,
exactly suited to the various stages and conditions of the conference, and other devotional meetings
usually held in the conference room, as well as in family worship.
The work forms an admirable companion to the Psalmist, and we hope will be widely used in connection with it.- 1x. Y. Recorder.
A charming collection it is indeed, and many of the hymns are those familiar to the Christian, and
peculiarly dear to his heart. It is not only well suited for conference and family worship, but would
make an excellent supplement to the Psalmist. - NL Y. Bap. Reg.
The Social Psalmist is a good compilation, and we wish it abundant success. -Religious Ilerald.
The preparation of this work was undertaken by the right hands. We doubt not the work will be
popular and its use coextensive with that of the Psalmist. — Iich. C/l. Jlteal,.
The standard hymns of the Christian church are the most fit to be enshrined in the memory of the
devout, as helps of their worship and their piety. Their familiarity, instead of being an objection to
them, is their highest praise. We commend the work to the ministry and laity of the denomination.
- Southers BJaptist.
It is printed on good paper, and strongly bound in sheep, and is afforded at the very low price of
'5 cents per copy, and 2,50 per dozen.
THE  CHRISTIAN MELODIST; a new Collection of Hymns for So  cial Religious Worship.   By REV. JOSEPH  BANVARD.    With a CHOICE  SEILEC  TION or Music, adapted to the Hymns. 18iiio, sheep, 37.' cts.
The work contains 600 hymns, and each hymn has the name of an appropriate tune prefixed. The
notes of these tunes, occupying more than sixty pages, are inserted at the end of the volume.
There is a copious variety of hiymns, adapted to all the regular and the occasional meetings of the
church, printed in large, open type, so as to be easily read. Price 371-2 cents. 4,00 per dozen.
From the Rev. Daniel Sharp, D. D.: "I take pleasure in saying, that I consider the' Christian
MIelodist' a valuable work.  It contains original hymns which are beautiful, and well-known hymns
that to Christians will never be uninteresting.  The collection is a very great improvement on hymn
books of the class to which it belongs. I consider the tunes which are added as highly increasing the
excellence of the publication."
Similar testimonials have also been received from other pastors in Boston, viz.: Rev. MIessrs. R  H.
Peale, P. Church, N. Colver, Geo. W. Bosworth, Wsn. IIowe, P. Stow, and M. Sanford.
Frora Ree. R. Tarnbt7l, D. D., Pastor 1st Baptist Ch. Hartford, Ct.: " Generally, the hymns are
at once poetical and devout and well fitted to express the emotions of a Christian heart.  The addition
of the tunes at the end of the volume is a great imlprovement. Indeed it is the best hymn book for
the vestry which I have ever seen."
From S. H. Cone, D. D., PBstor of 1st Baptist Ch. -ew  Y]r7k: "It affords me  pleasure  to commend it as one of the most copious and judiciously arranged hymni  books I have met with. The introduction of appropriate tunes is a valuable addition, and will have a tendency, I trust, to restore to
our churches the primitive practice of' speaking in psalms and hymns and spiritual songs,' in which
the congregation may make melody to the Lord."
Like recommendations have also been received from the following clergymen in New York city,
viz.: Rev. Messrs. C. G. Somers, E. Lathrop, W. H. Wyckoff, W. W.  Everts, S. Remington, IHenry
Davis, J. T. Seely, D. Dunbar, C. Morton, and J. L. Hoedge, Brooklyn.
From G. B. Ide, D. D., Pastor of 1st Baptist Ch. Sprit.lfield,  as.  "An excellent coll          ection
of hymns.  It has the advantage of being adapted to the sanctuary and to the wants of social worship..
While all will find it a profitable help in the prayer meeting and in seasons of revivals, it will be particularly desirable to those churches who do not wish a more expensive book for the Lord's day, or
prefer one suited to both public and social worship."
The above works are both admirably adapted to conference and other devotional meetings, and
also for the family circle, and at family worship, etc.                                      Ww 
THE CIIURCH MIEMBER'S MANUAL
Of Ecclesiastical Principles, Doctrines, and Discipline.    By the RR.v. WIL  LIARI CROWELL.   Introduction by H. J. RIPLEY, D. D.  Second edition, revised  and
improved. 12mo, cloth, 75 cts.
We have looked through this book with no little interest. It is written with perspicuity, candor, and
ability. It contains much to which all denominations, and especially Orthodox Congregationalists,
would heartily subscribe.- Purictan Recorder.
Ve welcome this Manual with unusual satisfaction.  In a brief compass we have a development
of Baptist principles as to church organization, and church order, with a comprehensive view of the
doctrines of the gospel as held by Baptists, and an exhibit of various usages which obtain, more or
less, in the denomination. We regard the work as one of great practical value, and desire for it a
wide circulation in our churches. -. Y.  Recorder.
We would be happy to see a copy of this work in every Baptist family in our state. - Zion's A:'.
As a Manual of ecclesiastical principles, doctrine, and discipline, presenting a systematic view of
the structure, policy, doctrines, and practices of Christian churches, as taught in the Scriptures, as a
book for old and young, it will be found very interesting and instructive, and as a book of reference,
one of great value. We wish all our young brethren would study it. - Bap. Register.
This has now, by common consent, obtained a place among our permanent literature as a denomination. It is a book that should find a wide circulation in the west. - Ch. -essenger.
The first edition was well received. The authorhas been over every chapter and line, and presented
us with a new and thoroughly revised edition.  It should be introduced into all the familes,  and
among all the members of our churches.  Its influence, in explaining and enforcing our polity, as
a denomination, would be most instructive and salutary. - Phil. Ch. Chronicle.
The main positions are defended with a vigor and clearness of argument that reflect great credit
upon the bearing and tact of the author. There is an air of practical good sense, and a candor and
good feeling towards other denominations, which give the book additional value, and will, undoubtedly, enhance its usefulness. - Biblical Re)ostory.
Hardly any question can be raised with regard to the nature, powers, rights, and duties of a church,
to the appointment, character, ordination, and authority of its officers, to the articles of its belief and
the nature and proofs of its positive institutions, to its government, discipline, and usages, which is
not here met by a distinct, intelligent, and satisfactory answer. -Southern Bap.tist.
It bears the marks of attention, study, and great care in the arrangement and discussion of the
numerous topics embraced in it, and contains much that will interest evangelical readers of every
church.- Phil. Ch. Observer.
THE CHURCH MEMBER'S HAND-BOOK; a Plain Guide to the
Doctrines and  Practice of Baptist Churches.  By REV. WVILLIAM  CROWELL.  Fifth
thousand.  18mo, cloth, 38 cts. I
CONTENTS. - The Ground Work of Religion; Christian Truthl: Frame Work of Religion; Christian Churches   Memorials of Religion; Christian Ordinances:  Symbols of Religion; Christian
Sacraments: Privileges of Religion; Church Discipline: Life of Religion; Christian Love, etc.
We have never met with a book of this size that contained so full and complete a synopsis of the
doctrines and practice of the Baptist, or any other church, as this. Just such a book as is needed by
every young church member.- Ch. Secretary.
It is concise, clear, and comprehensive; and, as an exposition of ecclesiastical principles and practice, is worthy of study by all young members of our churches. We hope it may be widely circulated, and that the youthful thousands of our Israel may become familiar with its pages. - TaJtchman and Reflector.
This is just the book wanted in all parts of our country. It contains a condensed but complete
epitome of all thow+things which come up in practice, and on which churches and ministers are frequently called to act. - Western Tatchman.
A brief, plain guide to young church members.  WVe wish every one of this class might have the
Hand Book."  Ignorance of the doctrine of the Bible and the laws of Christ's house is the disgrace 
of too many, both of the young and old, and through it blight and dishonor often come upon thevisible church of God. - Jfich. Ch. Herald.
This is decidedly the best treatise that has ever come under our notice. - IIndian Adesocte.
Its doctrinal views would tend to stability, as its practical suggestions would to spiritual life. Its
hints and rules on righits, duties, discipline, business, and order, if duly observed, would contributs
greatly to the peace, purity, and efficiency of our churches. -.. Y. Recorder.             Uu 
[June 1st, 1856.
SUPPLEMENTARY CATALOGUE
OF
VALUABLE WORKS,
RECENTLY PUBLISHED.
THE  CAMEL:   His Organization, Habits and Uses, considered with refer  ence to his Introduction into the United States.  BY GEORGE P. MARSH, late U.
S. Minister at Constantinople. 16mo, cloth. 75 cents.
This book treats of a subject of great interest, especially at the present time. It furnishes a more
complete and reliable account of the Camel than any other in the language; indeed, it is believed
that there is no other. It is the result of long study, extensive research, and much personal observation on the part of the author; and it has been prepared with special reference to the experiment of
domesticating the Camel in this country, now going on under the auspices of the United States government.  It is written in a style worthy of the distinguished author's reputation for great learning
and fine scholarship.
DR. GRANT AND THE MOUNTAIN NESTORIANS. B13Y Rrv.
THOMAS LAURIE.   With a Portrait, Map of the Country, and Illustrations,  12mo,
cloth. Price $1.25. Third edition revised.
This edition has been thoroughly revised by the author, with the view of making the work scrupulously accurate. The map is the first correct one of the Nestorian country yet published. The work
itself is one of the most permanently valuable of its class, while it presents a full view of the life and
labors of the heroic missionary whose name it bears; it also makes the reader familiar with the striking features of a country which, both in ancient and modern times, has been memorable in history.
It embraces the scene of Xenophon'snmortal Anabasis, the site of Nineveh, that mighty seat of
ancient civilization, and the cities of Kars and Erzerum, so recently the scene of deadly strife
between the Russians and the Allies.
ANALYTICAL CONCORDANCE TO THE HOLY SCRIPTURES;
Or, THE BIBLE PRESENTED UNDER DISTINCT AND CLASSIFIED
HEADS OR TOPICS.
BY JOHN EADIE, D.D., LL. D.,'
Author of "Biblical Cyclopedia," "Ecclesiastical Cyclopedia," "'Early Oriental
History," "Dictionary of the Bible," etc. etc. One volume. Octavo. P. 836. (IN
P'RESS.) The subjects are arranged as follows, viz.:
Agriculture,           Family,                 Metals and Minerals,  Sabbaths and Holy Days,
animals,               Genealogy,             Ministers of Religion,  Sacrifice,
Architecture,          God,                   Miracles,               Scriptures,
Army, Arms,            Heaven,                 Occupations,           Speech,
Body,                  Idolatry, Idols,        Ordinances,            Spirits,
Canaan,                Jesus Christ,          Parables and Emblems, Tabernacle and Temple,
Covenant,              Jews,                  Persecution,            Vineyard and Orchard,
Diet and Dress,        Laws,                  Praise and Prayer,      Visions and Dreams,
Disease and Death,    Magistrates,            Prophecy,               War,
Earth,                 Man,                   Providence,              Water.
Marriage,              Redemption,
The object of this Concordance is to present the entire Scriptures under certain classified and exhaustive heads. It differs from an ordinary Concordance, in that its arrangement depends not on
words, but on subjects, and the verses are printed in full. Its plan does not bring it at all into competition with such limited works as those of Gaston and Warden; for they select doctrinal topics
principally, and donot profess to comprehend, as we do, the entire Bible. The work also contains
a Synoptical Table of Contents of the whole work, presenting in brief a system of biblical antiquities
and theology, with a very copious and accurate index.
The value of this work to ministers and Sabbath school teachers can hardly be over-estimated
and it needs but to be examined to secure the approval and patronage of every Bible student. 
VALUABLE WORKS.
THiE SUFFERING SAVIOUR; OR, MEDITATIONS ON THE LAST DAYS
OF CHRIST. By FRED. W. KRURMMrACHIR, D.D., Chaplain tothe Iing of Prussia
and author of'" Elijah the Tishbite," "Last Days of Elisha," "The M3artvr Lamb,'
etc. etc.  Translated under the express sanction of the author, by SAMlUEL JACKX
SoN. 12mo, cloth. $1.25.
The leading article in a recent number of the New York Independent is wholly de voted to the subject of this work.  Respecting the work itself and its author, it speak,
as follows:
"It is refreshing at times to meet with one who views the work of Christ from thie emotiona;
stand-point, without immediate reference either to the dialectic or the practical. Such, i n an emi nent degree, is Krummacher-ThE Is-ummacher of' Elijah, the Tishbite.' A series of meditation,,
from his pen on the last days of Christ upon earth has just appeared under the title of' The Suffer ing Saviour.'  The style of the author need not be described to those who have read his'Elijah;' and
whoever has not read an evangelical book of our own time that has passed through many editions
in German, English, French, Dutch, Danish, had better order the CHINESE edition, which has
recently appealed. * * *  VWe like the book-LOVE it, rather-for the vivid perception and
fervid emotion with which it brings us to the Suffering Saviour."
"Krummacher is himself again! Till the present work appeared, he had done nothing equal ts
his first one,' Elijah, the Tishbite.'  We felt that the productions which he gave to the world during
the interval were scarcely up to the mark. In the present he comes upon the literary firmament ir
his old fire and glory,' like a re-appearing star.' The translator has done his work admirably. * *
Iudh of the narrative is given with thrilling vividness, and pathos, and beauty. Marking  as ev
proceeded, several passages for quotation, we found them in the end so numerous, that we must refer
the reader to the work itself." -NEWS OF THE CHURCHES (SCOTTISH).
"All those characteristics which made'Elijah, the Tishb'te,' so deservedly popular,- as, du,
appreciation of the subject; a comprehensive treatment, which, while it embraces a grand whole
neglects not even the minutest details; fertility of illustration; and earnest and impressive lesson.
inculcated by the way, and in affectionate termns,- all re-appear in the present work, which, so far
it least, as concerns the dignity of its subject, is of infinitely greater importance to us than its prede cessor."-BRITISIH CRITIC.
THE PROGRESS OF BAPTIST PRINCIPLES IN THE LASL
HUNDRED  YEARS.   By T. F. CURTIS, Professor of Theology  in  Lewisburg
University, Pa., and author of "Communion," etc. 12mo, cloth.   $1.25.
This work is divided into three books. The first exhibits the progress of Baptiss
principles, now conceded in theory by the most enlfhtened of other denominations
The second presents a view of the progress of principles' still controverted.
The third sets forth the progress of principles always held by Evangelical Chris
tians, but more consistently by Baptists.
It is a work that invites tha candid consideration of all denominations. In his
preface the author says: " If,; in a single line of the following pages, there should
appear to the reader the slightest unkind allusion to any other denominationll or ildividual, the writer would at once say that nothing has been further from his inten
tions or feelings. * * * His aim has been to draw a wide distinction between parties
and opinions. Hence the object of this volume is not to exhibit or defesdtL tihe Bap
tists, but their principles."
"The principles referred to are such as these: Freedomn of Conscience and Separation o
Church and State; a Converted Church Membership; Sacramests inoperative without Chioice and
Faith; Believers the only Scriptural Subjects of Baptism; Immersion always the Baptism of tie
New Testament; Infant Baptism Injurious; Open Communion Unwise and Injurious.  To sho.
the progress of these principles, statistics are given, from which we learn that in 1792 there was bu
one Baptist Communicant in the United States to every fifty-six inhabitants, while in 18Z4 there whi.
one to every thirty inhabitants. The Baptists have more than one quarter of the whole Ciurc]
accommodation in the United States. *  *  The entire work is written with ability and unfoililt
good temper."- QUARTERLY JOURNAL OF AMSERICAN UNITARIAN ASSOCIATION
"We know of no man in our Churches better fitted to prepare a fair exhibition of' Baptist Pril
ciples.' Hle is no controversialist; and his discussions are in most refreshing contrast with many
both of Baptist defenders and their opponents." - SOUnTHERn  BAPTIST.
"The aim of the work is important, the plan ingenious, yet simple and natural, the aulhor's pre
paration for it apparently thorough and conscientious, and his spirit excellent."- WATCHMAN ANI
REFLECCOP..
"The good temper of the author of this volume is obvious, the method of arranging his material
for effect admirable." -PR.ESYTERtIAr.
"The work exhibits ample learning, vigorous argumentative power, and an excellent spirit towart
those whose views it controverts. Apart from its lthec!og;el bearings, it possesses not a little histori
cal interest."-Naw YoRx TRIBUN.E,
(r)