The new directory for Baptist churches ...

Front matter

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Preface

Thirty-four years ago (1859) the Baptist Church Directory was published as an ecclesiastical manual for use among Baptists. It met with immediate and hearty approval by both pastors and members of the churches, and was welcomed at once by a large circulation. That such a book is still needed is proven by the fact that after a constant and uninterrupted use for an entire generation, it is in as great demand as ever. This, for a book of the kind, is declared by the publishers to be a case " altogether phenomenal." Since its first issue, within its field of denominational literature, probably a dozen different books treating of some departments of Baptist Church polity have appeared, had a brief run, then disappeared. The Directory, by its general plan, method of treatment, and exposition of principles, has so commended itself to the denomination as to be declared as nearly a "standard" on the subjects of which it treats, as anything short of the New Testament can be. About sixty thousand copies have been circulated in this country, while it has

8 PREFACE.

been translated more or less fully into at least seven different languages, by our missionaries in foreign lands, for use among the native churches. For such signal service rendered to Gospel truth and our distinctive faith, the author is devoutly thankful.

Since the first appearance of the Directory the author has published several other manuals, mostly smaller, designed to meet the needs of specific departments in our Church life, usage, and order. In all, there are now nine of these manuals, the combined circulation of which, in this country, so far as can be ascertained, is not less than one hundred and sixty thousand copies. The Standard Manual has been translated into Spanish, for use in our churches in Mexico, Cuba, and elsewhere, among Spanishspeaking peoples.

The present work, though constructed on the same general plan as the Directory, is an entirely new book, much more comprehensive, and contains more than double the amount of matter. It is entirely in harmony with previous manuals, as to Baptist polity, and neither abrogates nor antagonizes any of the fundamental principles announced or advocated in those previous issues. During the past quarter of a century the author has been written to repeatedly, asking his opinion and advice as to 'perplexing cases in Church order and discipline, such

PREFACE. 9

as will frequently arise, and which no prescriptive rules can possibly anticipate. This work is intended, so far as possible, to meet such cases, by more extended explanations of general principles. The arrangement of subjects and matter is lucid, the style is plain and simple, and the arguments are believed to be convincing. The book, it is confidently expected, will commend itself to the people as a careful and sound exposition of Baptist Church polity and practice.

When the Directory was issued in 1859, American Baptists numbered less than one million Church members. Now they have, about three and one-half millions. Many thousands of young people, and persons from other denominations and from families without religious instruction, are yearly gathered into our churches. These recruits came among us with all the rights of franchise, but with little or no previous instruction as to their exercise. They need to be taught as to the nature, duties and privileges of membership in the Church of Christ, if their admission is to be made a blessing. Our Church members also, both young and old, need instruction as to our distinctive principles, and the reasons for them, if the integrity of our faith is to be preserved. If there be reasons for the maintenance oi a distinct denominational existence, there is special

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urgency for the declaration and the defense of those reasons. The principles on which this Manual is constructed are drawn from the New Testament, and never in our history was there so much need of such an exposition and guide for members in our Church fellowship, as there is to-day. Let the necessity be recognized and met.

May the favor of our gracious Heavenly Father attend this, as it has sanctioned previous efforts in the same direction, and make it a means of furtherance to the unity, harmony, spiritual vitality and efficiency of the churches, resulting in the glory of our Lord Jesus Christ, through the salvation of souls and the edification of the saints, is the sincere and prayerful desire of the writer, E. T. H.

Mount Vernon, N. Y. f May 20, 1893.

THE NEW DIRECTORY.

Chapter I. Propositions And Statements

PROP. I. The Bible is a Divine Revelation given of God to men, and is a complete and infallible guide and standard of authority in all matters of religion and morals; whatever it teaches is to be believed, and whatever it commands is to be obeyed; whatever it commends is to be accepted as both right and useful; whatever it condemns is to be avoided as both wrong and hurtful; but what it neither commands nor teaches is not to be imposed on the conscience as of religious obligation.

PROP. II. The New Testament is the constitution of Christianity, the charter of the Christian Church, the only authoritative code of ecclesiastical law, and the warrant and justification of all Christian institutions. In it alone is life and immortality brought to light, the way of escape from wrath revealed, and all things necessary to salvation made plain; while its messages are a gospel of peace on earth and of hope to a lost world.

PROP. III. Every man by nature possesses the right of private judgment in the interpretation of the Scriptures, and in all religious concerns; it is his privilege to read and explain the Bible for himself, without dictation from, or dependence on, any one, being responsible to God alone for his use of the sacred truth.

Prop. IV. Every man has the right to hold such religious opinions as he believes the Bible teaches, without harm or hindrance from any one on that account, so long as he does not intrude upon, or interfere with, the rights of others by so doing.

PROP. V. All men have the right, not only to believe, but also to profess and openly declare, whatever religious opinions they may entertain, providing they be not contrary to common morality, and do no injustice to others.

Prop. VI. All men possess the common right to worship God according to the teachings of the Scriptures, as they understand them, without hindrance or molestation, so long as they do not injure or interfere with the rights of others by so doing.

Prop. VII. Civil governments, rulers and magistrates are to be respected, and in all temporal matters, not contrary to conscience and the word of God, to be obeyed; but they have no jurisdiction in spiritual concerns, and have no right of dictation to, of control over, or of interference with, matters of religion; but are bound to protect all good citizens in the peaceable enjoyment of their religious rights and privileges.

PROP. VIII. No organic union of Church and State

PROPOSITIONS AND STATEMENTS. 1 3

should be tolerated, but entire separation maintained: the Church should neither ask for, nor accept of, support from civil authority, since to do so would imply the right of civil dictation and control. The support of religion belongs to those who profess it.

PROP. IX. Christian men are to be good and law-abiding citizens, sustaining and defending the government under which they live, in all things not contrary to conscience and the word of God; while such government is bound to protect them in the full enjoyment of all their rights and privileges, both civil and religious.

PROP. X. Religion is to be free* and voluntary, both as to faith, worship and service; neither conformity to, nor support of, religion in any form, should be compulsory. Christian faith and practice are matters of conscience and personal choice, and not subject to official dictation; and for either civil or ecclesiastical authority to enforce conformity, punish dissent, or compel the support of any form of worship, is a crime against the rights of man, an assumption of divine prerogatives, and treason against Christ, the only Lord of the conscience and sovereign of the soul.

PROP. XL None but regenerated persons ought to be, or properly can be, members of a Christian Church, which is a spiritual body separate from the world and distinct from the state, and to be composed of spiritual members only.

PROP, XII. Pastors are not to be imposed on churches nor taken from them without their consent;

but are to be chosen by them, each for itself, at its own option, as by free men in Christ, who have a right to the choice and election of their religious teachers.

Prop. XIII. Christ is the only Head over, and Lawgiver to, His churches. Consequently the churches cannot make laws, but only execute those which He has given. Nor can any man, or body of men legislate for the churches. The New Testament alone is their statute book, by which, without change, the body of Christ is to govern itself.

DISTINCTIVE CHARACTERISTICS.

In what respects do Baptists differ from other Christian denominations ?

This is a question sometimes asked, and one which even Baptists themselves not unfrequently find it difficult to answer. If others misunderstand or misinterpret them, they should understand their own position, and be able to give a reason for it; they of all men, should be well instructed in the 4< kingdom of heaven," especially so far as relates to their peculiar faith and order. Every honest mind searching for truth will ask, "What does the Bible teach?" rather than, " What do men believe ? " Yet the former is often better learned by well understanding the latter. The opinions of men and the creeds of the churches are important to be known, for information if not for authority.

The following points indicate the more important

PROPOSITIONS AND STATEMENTS. 1 5

respects in which Baptists differ from others, as to religious opinion and practice:

1. As to a Christian Church.

They hold that a Church is a company of disciples, baptized on a profession of their faith in Christ, united in covenant to maintain the ordinances of the Gospel, and the public worship of God; to live godly lives, and to spread abroad the knowledge of Christ as the Saviour of men.

Consequently an ecclesiastical system consisting of many organic units, a confederation of religious societies under one' general government or head, is not a Christian Church, though sometimes bearing that designation. .

2. As to Baptism.

They believe that baptism is the immersion, dipping, or burying a candidate in water, on a profession of his faith in Christ, and that such is the only form of baptism taught in the New Testament, or practised by the Apostles and first Christians. Consequently the form is essential to the ordinance, and nothing but immersion can be scriptural baptism.

Therefore sprinkling, pouring, and whatever other use of water may be resorted to, are not baptism at all, but substitutes for it. On the contrary, Pedobaptists hold that sprinkling and pouring are equally valid baptism with immersion, and because more convenient, are to be preferred.

1 6 THE NEW DIRECTORY. v *

3. Proper Subjects for Baptism.

Baptists assert that the only propyl r jects for baptism are regenerated persons; those who have exercised and professed a saving faith in Cnrist, and are living orderly Christian lives.

On the contrary, some hold and teach that unregenerate persons may be baptized as a means of grace; while all Pedobaptists claim that unconscious infants, unregenerate and incapable of faith, should receive baptism on the faith of parents, or sponsors. All of which Baptists declare to be plainly contrary to the word of God and the economy of grace.

4. Proper Subjects for Communion.

As to who have the right and properly should come to the Communion of the Lord's Supper, Baptists claim that only regenerate persons, baptized on a profession of their faith, and living in a godly and Christian manner as members of a church, have a right to, or can properly partake of, the Supper. Of course, then, baptism is prerequisite to the Sup per; of course, also, the Church is to judge the qualifications of those who enjoy its privileges.

On the contrary, some believe and teach that baptism is not prerequisite to the Communion, therefore unbaptized persons may rightfully come to the Lord's table; some also teach that conversion is not prerequisite to baptism and church-membership, while others assert that each one should judge of his own fitness, and the Church cannot properly deny the privilege to any one who desires it.

PROPOSITIONS AND STATEMENTS. \J

All Pedobr ts invite to the Supper persons only spring j. ^y/hom Baptists regard as unbaptized; the Roman Church gives to the laity the Communion in,on,e kind only, withholding from them the cup, and the Greek Church gives the Eucharist, as they do baptism, to unconscious infants. All of which Baptists consider contrary to the Scriptures, and subversive of Gospel order in the churches.

5. Subjects for Church Membership.

What class of persons should compose and be admitted to the fellowship of Christian churches ?

v^tists say that godly persons, baptized on a .ofession of faith, are the only proper and suitable persons. That all others should be denied admission, and if already within the Church should be cast out.

Consequently, to receive unconverted persons, whether infants or adults, destroys the spiritual character of the body, and forms an unholy alliance with the world, instead of maintaining a broad and distinctive sepaiation between them.

6. The Form of Church Government.

Is there any form of government for the churches taught in the New Testament? And if so, what is it ? Baptists assert that each particular local Church is self-governing, and independent of all othei churches, and of all persons and bodies of men whatever, as to the administration of its own affairs; that it is of right, and should be, free from any other human authority, whether civil or ecclesiastical, and that this is the New Testament idea of church government.

Others, however, with great diversity of opinion, hold and teach that local congregations of Christians should not govern themselves, but be governed by popes, bishops or priests, assemblies, conferences, conventions, councils, consociations, synods or presbyteries. All of which Baptists consider as contradictory of the New Testament and the practice of the primitive churches.

7. As to Church Officers.

What and how many are the Scriptural officers of a Christian Church ? Baptists hold that they are two; pastors and deacons: besides these, there are no others. They assert that bishop and elder in the primitive churches were identical in office and authority, being pastors when holding the superintendence of churches, and evangelists when preaching from place to place; and that ruling and teaching elders were not, and properly should not be, distinct and separate offices in the churches. Consequently bishops are not a superior order of the clergy, nor ruling elders an order distinct from teaching elders.

On the contrary, other denominations claim more than two orders in the ministry and officers in the churches, running through a long list from pope to pastor, from cardinal to curate, from dean to deacon.

PROPOSITIONS AND STATEMENTS. 1 9

8. As to Doctrinal Belief.

In doctrine, Baptists agree very nearly with other evangelical Christians. They are what is usually called Calvinistic, as opposed to Arminian views of free-will and the sovereignty of grace. They hold the unity of the Godhead, and the equal Divinity of the Father, Son and Spirit: a full and free salvation proclaimed to all in Christ; the atonement and redemption by the meritorious sacrifice of Christ; justification by faith, not by works; the absolute necessity of regeneration in order to salvation ; the Holy Spirit the author and finisher of saving faith and sanctification; the personal election of believers; the perseverance of the saints by upholding grace; the resurrection of the body, and the life everlasting; also the endless duration of rewards and punishments, to be assigned by Christ, the judge of quick and dead, at His coming and glory.

There may be others, but the above named constitute those which chiefly mark the difference between Baptists and other Christians. These are the questions in respect to which misapprehensions most frequently arise, and on which information is most likely to be sought. And on all of them, while Baptists do not claim to be faultless, nor beyond the possibility of mistake and error, they appeal to the Bible, to history, to philology, in justification of their views, and in support of their position.

Chapter II. A Christian Church

A Christian Church is a company of regenerate persons, baptized on a profession of faith in Christ; united in covenant for worship, instruction, the observance of Christian ordinances, and for such service as the gospel requires; recognizing and accepting Christ as their supreme Lord and Lawgiver, and taking His Word as their only and sufficient rule of faith and practice in all matters of conscience and religion.

I. meaning of the word.

The word Church is of uncertain derivation : English, Church; Scottish, Kirk; Anglo-Saxon, Cyric; German, Kirche; Danish, Kyrke ; Swedish, Kyrka; Russian, Zerkow. It is used as the equivalent, if not derived from the Hebrew Kahal; Latin, Curia, and has usually been derived from the Greek Kuriakon — "belonging to the Lord." This is, however, disputed by good authority. But Ekklcsia is the accepted equivalent Greek word used in the New Testament, and translated Church. This word is used to designate the visible " Kingdom of heaven" on earth, the company of God's elect people chosen in Christ Jesus; His spiritual Israel of the New Dispensation — what Alford calls "the congregation of the faithful."*

Ekklesia is composed of ex, from, or out of, and kaleo, to call — called out from. It denotes a company, or assembly of persons, called out, selected, chosen and separated from a larger company, a more general concourse of people. According to the usages of Greek civil life, the Ekklesia was, as the lexicons define it, "an assembly of citizens called together for deliberative purposes ; a legislative assembly, called to discuss the affairs of state." It was an orderly and an organized assembly, consisting of those possessing the rights of citizenship, for the consideration of public affairs, and the enactment and enforcement of laws pertaining to the public welfare, as distinguished from the common populace at large, an incidental concourse, or a disorderly crowd of people. t

Bishop Trench gives the following elucidation :

"We have Ekklesia in three distinct stages of meaning — the Heathen, the Jewish, the Christian. In respect of the first, Ekklesia, as all know, was the lawful assembly in a free Greek city of all persons possessed of the rights of citizenship for the transaction of public affairs. That they were summoned, is expressed in the latter part of the word; that they were summoned out of the whole population, a select portion of it, including neither the populace, nor yet the strangers, nor those who had forfeited their civic rights; this is expressed

\ See Grimms-Wilkes N. T. Lexicon, Liddell & Scott, Robinson, et aU in the first part. Both the calling, and the calling out, are moments to be remembered when the word is assumed into a higher Christian sense, for in them the chief part of its peculiar adaptation to its auguster uses lies." — Synonyms of the New Testameiit, pp. 17, 18; Ed. 1857.

Still true to its original classical idea and scope of meaning, when the word was adopted into Christian literature and applied to higher and more sacred uses, it designated a company called out from the world, elected, chosen and separated — Eklektoi, the elected, the faithful, called to be saints. And thus a selected and separated company, to constitute " the Kingdom of Christ," "the Church of the living God," "a peculiar people" sanctified to Himself. Here, also, we have the further idea, fundamental to its primitive meaning, of an organized company, with laws, officers and ordinances for the orderly transaction of affairs, and the performance of service contemplated in their calling and institution.

II. USES OF THE WORD.

The word Ekklesia is found one hundred and fifteen times in the New Testament. In one hundred and ten of these instances it has /reference to the institution known as the Church, "m three instances it is used in what Trench calls the " heathen sense," being applied to the assembly gathered at Ephesus, on the occasion of the riot incited against Paul and his associates — Acts 19: 32, 39, 41. Notice, however, that the excited and riotous multitude was the oklos — a crowd, a confused and disorderly multitude, Acts 2 : 35, and not the Ekklesia, which was the official and authoritative assembly, to which such cases of« popular disturbance and disorde-r were appealed for suppression and settlement. In /ze/<? cases this word is used in the "Jewish sense," being applied to ancient Israel as God's chosen and separated people. In the address of Stephen before his accusers, when referring to Mosaic history, he said : " This is he that was in the Church (Ekklesia) in the wilderness, with the angel which spoke to him." — Acts 7 : 38 ; and in the Epistle to the Hebrews, a citation from the Twenty-second Psalm, according to the Seventy, " I will declare thy name unto my brethren; in the midst of the Church (Ekklesia) will I sing praise unto thee." — Heb. 2:12; Ps. 22 : 22. The Alexandrian translators of the Hebrew 'Scriptures into Greek used this word to designate the entire congregation of Israel, the whole Hebrew commonwealth, as an organic unity. Under the theocratic government of the Old Dispensation, the seed of Abraham constituted a distinct congregation, called out and separated from all other peoples and races, organized under a polity peculiarly their own, with laws, ordinances and services as distinct as their own calling and race life. Hence the propriety and force of this word as a designation of the Hebrew people.

In the " Christian sense" the word Ekklesia has a twofold signification in the New Testament. First, it is used, in its primary and literal sense, to designate a visible, local congregation of Christian disciples, meeting for worship, instruction and service. Second, it is used in a secondary and figurative sense, to designate the invisible, universal company, including all of God's true people on earth and in heaven. There is, then, the visible, local Church, and the invisible, universal Church. In the latter case the word represents a conception of the mind, having no real existence in time or place, and not a historical fact, being only an ideal multitude without organization, without action, and without corporate being.

Of the one hundred and ten instances in which Ekklesia is rendered Church in the New Testament, more than ninety are applied to a visible, local congregation, or company of disciples, meeting in a given ' place, for a given purpose. This is the primary and literal signification of the word. Thus it is said, "Paul called the elders of the Church;" "The Church of God at Corinth;" "The Seven churches of Asia;" "The ChurchofEphesus;" "The churches of Galatia." But when it is said, "Christ also loved the Church, and gave Himself for it, that He might present it to Himself a glorious Church," etc., Eph. 5 : 25, 27, it presumably refers to no particular congregation of believers, but to the entire company of the saved — the universal, invisible Church. In the same way is interpreted the much-quoted declaration of Jesus : "On this rock will I build my Church."— Matt. 16: 18. Also, "To the intent that now .... might be known by the

Church the manifold wisdom of God." — Eph. 3 : 10. " He is the head of the body, the Church." — Col. 1 : 18. "The general assembly and Church of the first-born, which are written in heaven." — Heb. 12 : 23. These, with a few other passages, are supposed to refer not to any localized congregations of believers, but to the universal fellowship of the faithful. And yet it is likely that some of the passages usually thus interpreted might, by a more careful exegesis, be found to bear the primary and literal meaning of a particular, congregation. Certain it is that this literal meaning of the word is its first and ruling signification, as is certified in a vast majority of cases. And if in certain cases another meaning attaches to it, such other meaning is purely tropical and secondary. And such secondary meaning grows directly out of, and bears a strict resemblance to, the primary.

The word Church, in common language, is used with a large latitude of meaning. It is applied to a congregation of Christian worshipers, to a religious establishment, to a given form of ecclesiastical order, to the aggregate of all the saints, and to a building used for religious purposes. This last-named use, though common, is hardly legitimate, and the passages of Scripture sometimes cited to justify it (Rom. 16: $; 1 Cor. 11: 18; 14: 19, 28) will not warrant such application. And to call the aggregate of those who profess the Christian faith — of all names in all the world — " the Christian Church," is a misuse of the word not warranted by the Scriptures.

There is no such thing as a universal Church on earth embraced in one grand communion. Equally baseless and unsupported by Scripture is the claim that all the religious congregations of a nation, or of a given form of faith in a nation, constitute a national, or a denominational church. It contradicts the New Testament idea. It is common to speak of "the Church of England," or "the Church of Russia," or " the Church of Rome." We understand what is intended, but such terms are extra-evangelical, and untrue to the New Testament idea.

III. MARKS OF A TRUE CHURCH.

Are there any marks, or signs, by which a true Church can be known ? If so, what are they ? If our ideas as to what constitutes a true Church be erroneous or confused, we shall be likely to go astray as to all that follows, and misinterpret its polity, order, ordinances, its structure, government and purpose. All the various Christian communions, both ancient and modern, have, in their dogmatic symbols, more or less fully, given their conception of a true Church. These definitions are found in their standard creeds and confessions of fait'h; and it is to be observed that they all assume to start with the New Testament idea. But as they proceed they do more and more diverge, and complicate the primitive simplicity with their ecclesiastical surroundings, their educational prepossessions, or with what trusted authority decides a Church ought to be, rather than what it is.

It may be noted that our Savior used the term Ekklesia but on two occasions, in both briefly, and without definitions or explanations, as reported in the Gospel narratives — Matt. 16: 18; 18: 17. His oft-repeated expression was, "the Kingdom," "the Kingdom of God," many times repeated; "the Kingdom of heaven; " " the Son of man coming in His Kingdom;" " my Kingdom;" " the children of the Kingdom." Now, it is manifest that the Kingdom and the Church are vitally related, but not identical. The Kingdom is a fact in the world, being a moral and spiritual reign of truth and righteousness in the hearts and lives of men, Christ Himself being King, His word law, and His Spirit the indwelling life. But there is no outward form, no organization, no corporate life. The Church is the outward, visible, organic expression and development of this spiritual, real, but invisible Kingdom of Christ ; not a perfect counterpart, but an imperfect representation; since the Church may contain some not in the Kingdom, and the Kingdom may contain many not in the churches.

The Latin Church gives this definition of a Church :

" The company of Christians knit together by the profession of the same faith, and the communion of the same sacraments, under the government oi lawful pastors, and especially of the Roman bishop, as the only vicar of Christ on earth." — Bellarmine De Eccl. Mil., III., 2.

The Greek Church gives this definition :

"The Church is a divinely instituted community of men, united by the orthodox faith, the law of God, the Hierarchy, and the sacraments." — Full Catec, of the Orthodox Est. Church.

The Church of England defines after this manner :

" A congregation of faithful men, in which the pure Word of God is preached, and the sacraments duly administered according to Christ's ordinances, in all those things that of necessity are requisite to the same." — Thirty-Nine Articles, Art. XIX.

The Augsburg Confession has the following :

"A congregation of saints, in which the gospel is purely preached, and the sacraments are rightly administered." —Aug. Con/., Art. VII.

The Helvetic Confession states it thus :

" The Church is a community of believers, or saints, gathered out of the world, whose distinction is to know and to worship, through the Word and by the Spirit, the true God in Christ the Savior." — Helv. Conf., Art. XVII.

The Belgic Confession gives this definition :

"A true congregation or assembly of all faithful Christians, who look for their salvation only from Jesus Christ, as being washed by His blood and sanctified by His Spirit." — Belg. Conf., Art. XXVII.

The Saxon Confession defines in these words :

" A congregation of men embracing the gospel of Christ, and rightly using the sacraments." — Saxoti Conf., Art. XII.