KOB .TS&i'DEcrs Members. m TANN3&, Manuscript, Archives, and Rare nook Library EMORY UNIVERSITY A MANUAL OF THE African Methodist Episcopal Church, BEING A COURSE OF TWELVE LECTURES FOR Probationers and Members, By C. M. Tanner. A CATECHISM ADDED. PHILADELPHIA. A.. M. E. PUBLISHING HOUSE, 631 PINE STREET. COPYRIGHT Applied for 1900, C. M. TAXXER. All rights reserved. bv-.. j- -■--»• ■{—)- t--t -a- t X t + + •i- + shi§ gertifies, that + + t + i + was received on probation in the .j t t + ; + african methodist £piscopal church + t + t i + in conference, ,19 + ©eptifief) That ! of was received a lull member into the African j Methodist Episcopal Church, according to the usages of said Church, and that the same is entitled to all the rights and privileges enjoyed by any other member in the world, so long as the conduct of the party is in keep¬ ing with the discipline of said Church. We, therefore, commend the bearer to the Bishops, Ministers and members of the same everywhere. Member of Conference, African Methodist Episcopal Church. Date, ...19 DEDICATED TO MY FATHER AND MOTHER WITH UNFEIGNED LOVE AND THE FERVENT PRAYER THAT THE BLESSING OF LIFE, HEALTH AND HAPPINESS MAY KK THEIRS FOR MANY YEARS. r, A MANUAL FOR Preface. The need of a course of instruction for our new members, and the great good that must result therefrom in giving us a membership who shall be able to give a reason for the faith that is in them, must be obvious to all. This work is in no sense intended to supersede or replace the instruction intended to be given in the class room, but rather to supplement that work. In the class room, as a rule, there is no opportunity for the Leader to cover the field that we aim to traverse. Consequently, while the convert is exhorted to "go on," to " hold fast" to his faith, if he were questioned, we would soon discover that the road over which he was to travel and the nature of the faith to which he was so zealously bidden "to hold on," are quite uncertain, if not, indeed, unknown quantities to him. In the vast majority of instances he is not given any light on so important a subject; and indeed does not realize the darkness in which, he is living. To enable our members to measurably comprehend the character of the Church with which they are to be allied and to answer truthfully the inquiries proposed, we have pre¬ pared our work. The work is divided into thirteen parts: twelve lectures and a catechism In the twenty-six weeks of the Probationary period, one section can be taken every two weeks. If the probationary period should be thus spent, the work laid down being gone over with the proba¬ tioners, from time to time, after class or on some other occasion, its contents being read to those who cannot read, PROBATIONERS AND MEMBERS. 7 we believe the Church would be rewarded in the stability and loyalty of its membership. We claim no special originality for our work, having large¬ ly gathered the material from every source available. The Catechism has been adapted to our use from that em¬ ployed in the Protestant Episcopal Church. We do not see that such a step can be objected to, as that Catechism has seen service in all parts of the world for nearly 350 years; and since, moreover, our entire liturgy and articles of religion are from the same source. We send forth this our maiden effort with the hope that it may find a place in the Church and accomplish some work for the Master. 8 A MANUAL FOR Introduction. "With the Catholic Church the year of probation is the year of novitiate which a person must pass in a convent, to prove his virtue and his ability to bear the severities of the rule and the members of that church are required before entering into its full communion, to learn certain articles of faith and be able to answer questions touching the same." "A probationer in Scotland is a student in divinity, who, producing a certificate of a professor in a university of his good morals and qualifications, is admitted to several trials, and on acquitting himself well is licensed to preach '' In the United States mailing clerks are put on probation for six months and if they prove themselves efficient they are admitted regularly into the service. ' 'Probation is the state of man in the present life, in which he has the opportunity of proving his character, and being qualified for a happier state; moral trial.''—Webster. "Probation will end with the present life."—Nelson. While Methodists believe in instantaneous conversion we also believe in the growth in grace, and the working out of ones own soul's salvation. When persons accept our invi^ tation of their own volition, to become members of the A. M. E Church on probation, they put themselves in a posi¬ tion to be instructed how t^iey may grow in grace an°95 No of annual conferences 65 No. of bishops 9 Value of property $2,500 $10,310,993 Colleges 20 Teachers 165 Pupils 5,257 No. of graduates 660 Amount of money raised for education $1,140,013.31 from 1884 to 1899. The work of the Church is placed in the control of Departments. There are at present six departments as fol¬ lows: The Publishing, the Missionary, the Educational, the Financial, the Sabbath School, the Church Extension. The heads of these departments are chosen at every General Conference. The Publishing Department is as old as the Church or¬ ganization, having been decided upon in 1817. It has under its management the publishing of the Church organs, the Discipline, the hymn books, in short the printing mat¬ ter of the Chur,ch. At present the following publications are under its control: The Christian Recorder, Southern Christian Recorder, Voice of Missions and the Quarterly Review. The next department is the Missionary.which has the en- 124 A MANUAL FOR tire mission work under its control. As the Church has missionaries in West and South Africa and in the islands of the sea, and as they must all be supported by contributions, you may be quite sure that the work of the Secretary of Missions is very important. Like the Publishing Department the mission work is as old as the Church. To Bishop Turn¬ er, more than to any one else, is due the credit for the ag¬ gressive stand the Church has taken in the foreign mission work. The Educational Department has control of that bulwark of the Church—education. The work of educating our people has been a slow and difficult task. At first it was treated with actual opposition, at other times with indiffer¬ ence, though to-day the twenty colleges and schools scattered through the land show our attitude on this important matter. Standing at the head of the work is Wilberforce University, located at Wilberforce, Ohio. The Church makes regular appropriations to the educational work. When there shall be a larger response on the part of the membership this work will be given more nearly its rightful attention. The Financial Department was established quite recently, in the year 1872. From the money placed in its treasury, the Bishops and General ' Officers and the heads of the Church Departments are paid. Also the widows and or¬ phans of the Bishops and General Officers are supported. The Sunday School Union is the fifth Department. Here the interests of the schools of our Church are attended to. The lesson matter and Sabbath school supplies are here printed and sold. The general Sabbath school work is cared for, needy schools are assisted, and statistics are gath¬ ered and published from time to time, by which we can ascertain the progress made by the Sabbath school work. The last Department is that known as the Church Extension. PROBATIONERS AND MEMBERS. 125 This very important department, though the last organ¬ ized, has done and is calculated to do a great work for the church. From its treasury it loans and donates money to heavily encumbered churches, and has thereby saved in the last four years —1896-1900 thousands of dollars worth of property to the Church. As its name implies it aims also to extend the work of the Church by securing a place of worship at points where it seems that work could be successfully car¬ ried on. 126 A MANUAL FOR Lecthre IX. PUBLIC WORSHIP. "Not forksaking the assembling of ourselves together." —Heb 10: 25. "There is a joy, which angels well may prize; To see, and hear, and aid God's worship, when Unnumbered tongues, a host of Christian men, Youths, matrons, maidens join." —Bishop Mant. There is authority both in the Bible and in long standing ing custom, for public worship and for Sabbath observance. Surely we should observe customs, well supported and ap¬ proved. To be sure private devotion is of great profit and is to be constantly employed. But if we should fail to give any time to the public worship and service of God, to meeting with our brethren and joining in united praise and give all to worshiping by ourselves, we would make a great mistake. Both public and private worship have their place; one can¬ not replace the other. Each must be employed. But while a solo may be beautifully rendered, yet there are notes heard and results obtained in a chorus that will never be heard in a solo. So it is with worship. There are heights reached, depths sounded, feelings aroused, and results obtained in public worship that will never be had in private devotions. Do not be one of those foolish people who neglect Church PROBATIONERS AND MEMBERS. 127 claiming that you "can worship God just as well at home as at Church." If this were true, the Lord would not have established his Church, nor would men have been led to suffer and sacrifice for it as they have always done. Let us illustrate. Near you is a great building surrounded by at¬ tractive gardens and fountains upon which you feel sure a vast sum of money and much labor had been spent. Curious to know whose home it is or for what it was built, you ask some one. The person whom you ask tells you that it was built for no person, was just erected without any object in view. Could you believe such a thing? I am sure I could not? The one whom you ask may not know but some one had a purpose in building it. So it is with the Church. It is in the world, far more beautiful and costly than earth's greatest building and God who built it intends that we should seek its shelter and pro¬ tection. Public worship is mentioned time and again in the Bible. The magnificent temple and service of King Solomon had in view public worship and even the Gentiles were given a chance to behold the service from the outer court of the Gentiles. The desire for public worship had in later times so impressed the pious Israelites that when they were scat¬ tered abroad the synagogue, or Jewish Church, was found wherever there was a colony of them. In the time of our Lord we read of him frequently being in the synagogue upon the Sabbath day. The early Christians have always been spoken of for the zeal they showed for public worship Pliny, a Roman officer residing in Asia Minor about no A. D., wrote to Trajan, Emperor of Rome, that the Chris tians were in the habit of meeting together on a certain day before dawn and singing hymns "to Christ as God," "and 128 A MANUAL to pledge themselves in a sacrament to abstain from every form of evil, to commit no theft, rapine or adultery, to falsify no word and to betray no trust." (Hopkins). In Rome the vast underground excavations, from which sand and stones lor building purposes had been removed, served for many years as a meeting place and burial ground for the early Christians. Here in these caves, with no light save that of a flickering torch or lamp, surrounded by the dead, the early Christians held their services. Not desirable places of worship when we compare them with our churches of to¬ day? Yet, so highly was united worship prized that they hesitated not to dwell in dens and holes of the earth. It is sad to know that according to statistics, one half of the people in the United States never attend Church at all. There are a number of reasons that may be given to account for this condition of affairs. First, There is not the proper respect paid to the Chris¬ tian Sabbath. Of this we shall speak later. Second, The Sabbath newspaper keeps many persons from Church. This magazine, for it is so in size, usually comes into the hands right after breakfast. With pages of illustration and glaring headlines to sensational articles, it will not only take the time that should be given to preparing for Church but the whole day, if you do not tire, to get over it. Even if the paper be thrown aside, when the hour for Church arrives, you are entirely out of any mood to en¬ joy the meeting. Third, Poor preaching often keeps people away. We must admit that there is far to much of this. Preachers attempt to speak, having made little or no preparation. But in some instances the sermon seems dry because you are unspiritual, though this is by no means the case at all times. Fourth, There has come so much form and style in our PROBATIONERS AND MEMBERS. 129 Churches that often the poor are ashamed to come to service in plain clothes, the congregation largely being dresssed as if they were going to an evening opera or party. Let us have more plainness in dress and there will be a larger at¬ tendance and more spirit in the worship. Read St. James, second chapter, verses one to tenth. There he warns us against making distinctions in God's house between the rich and poor. There are many other reasons, but space will not allow us to note them. Let us now return to the first reason: the failure to respect and observe the Lord's day. This day is known by various titles, the Sabbath from a Hebrew word meaning "rest;'' Sunday from the heathen Saxons who named this day in honor of the sun which they worshipped; the Lord's day, or the day upon which Christ arose from the dead, and the First Day, as the beginning of the week The observance of the Sabbath is much older, how much we do not know, than the giving of the law to the Jews. The first mention of the Sabbath is in Gen 2: 2, 3, where we are told that God having completed, the work of creation in six days, rested on the seventh day and sanctified it This seventh day, or our Saturday, is kept by the Jews even now. But not so with us. When Jesus had arisen on the first day of the week, the early Christians at once began to hold special services on this day. For a time both the Jewish Sabbath and the First Day were kept. Then the observance of two days was not convenient and as a testimony to the influence of Jesus and a belief in his resurrection, we see the observance of the Jewish Sabbath stopped and the First Day was kept; " and as such the day has been observed as the Christian Sabhath from the earliest periods of the Church." (Bush). 13° A MANUAL FOR The Jews had many curious and ridiculous notions as to the observance of the Sabbath. Geikie tells us that Jewish sailors refused even to death, to put forward any effort to save a vessel in a storm, during the hours of Sabbath, and were cut down by thousands, refusing to defend themselves on this day. Other authorities tell us that there were thirty- nine kinds of work forbidden to be done on the Sabbath day. A Jew might not carry even a handkerchief, except within the city walls. When Jesus came he gave us the true interpretation of the command to observe the Sabbath. Attending the syn¬ agogue in Capernaum on the Sabbath day, he heals a man with an unclean spirit, (Mark t: 21-27); allows the dis¬ ciples to pluck corn on the Sabbath and restored whole the man whose right hand was withered (Luke 6:1-11). By working these and other wonderful miracles, he would have us know that the Sabbath was made for man and not man for the Sabbath. That is, that works of necessity and of mercy are not to be prohibited on the Sabbath. Among those in recent times who have insisted upon the most strict observance of the Sabbath and whose legislation to that end was, at times, as unreasonable as that of the Jews, the Puritans, who came to America in 1620, stand foremost. On the other hand the observance of the Sabbath in England did not receive the attention due it and the rigor of the Puritans was the natural reaction In England even the Church of that time was disposed to disregard or misinterpret the sanctity of the Sabbath. In 1614 King James issued the Book of Sports containing a list of games permitted to be indulged on Sabbath. but not to be entered nto by "Puritans or Papists." Indeed, in some instances he parson was charged with the task of superintending the PROBATIONERS AND MEMBERS. games on the village green after Sabbath service. Now, our Church takes the middle and more reasonable ground. It aims to avoid the extremes. The Sabbath is not to be made the prison house and straight jacket of all the week, nor yet is it to be turned into a weekly carnival. It is a day of rest, as far as it is at all possible, from all secular employ¬ ment, and its hours are to be spent in God's house and in acts of kindness and charity. This day, as affording an op¬ portunity, is to be given up to reading and meditation upon things divine, to working in the Church and Sabbath school, gathering in those who have become indifferent and who are neglected, looking up the sick, relieving the afflicted and oppressed, visiting those in prisons and in other places of confinement—in short, in doing good to all we can, in every way we can To sit at home and do nothing all day or to go pleasuring is just as much breaking the Sabbath as secu¬ lar employment would be. The rest from ordinary labor is for the purpose that time may be given to work for the Lord Of course each day of the seven we are to be em¬ ployed in the Lord's work but the earning of a livelihood occupies most of our time, so that we do not have the op portunity, as a rule, except on Sabbath, to do such aggress¬ ive work for God. This brings us to the consideration of the great blessing the Chiistian Sabbath is to those who must toil for their liv¬ ing, and they are in the vast majority in the world. If for no other reason than than that of expediency, we should forever be grateful for this one rest day in the week. Self- interest, if no higher motive, should lead us to battle for the observance of the Sabbath. From the days of Nehemiah, who protested against its desecration by the men of Judah and by the heathens around, (Neh. 13/ 15-22), until our 132 A MANUAL FOR own times, there has been a constant desire on the part of wicked and covetous men to destroy the Sabbath observance A disregard of the Sabbath rest has the most serious re suits physically as well as mentally. In proof of this we quote the following statement of the condition in Paris: "The seventh day brings no respite to them (the laboring people) here. On the contrary it is the day they work hard¬ est. On no night are the theatres so crammed, on no day are the butchers' stalls frequented by more customers than on Sunday. It is not the day of rest in Paris, it is the day of activity. I have heard some narrow-minded Americans applaud this manner of spending Sunday as vigorously as they censure the old-fashioned American way of hallowing this day. They did not know the sequences of this feverish activity. There is not an old stonemason, or an old shoe¬ maker, or an old carpenter, or an old painter, or an old printer, or any other old artisan in Paris. An artisan five and forty years old is generally so completely worn out that he is fit for nothing. It is next to impossible for a man of his age to obtain work here, You are too old' is the re¬ buff he gets everywhere. Medical men say this premature decay which antedates years, is owing absolutely to the want of a day of rest once a week. ' (VV. W Atterbury, D D.) But the working man is not entirely blind to his own in¬ terests as another writer shows: ' In 1886, a thousand carpenters of Berlin petitioned the German Chancellor for protection against Sunday work At a Socialistic Congress held at Ghent in Belgium, 1886 one of the chief demands was for Sunday rest. In Holland, also, working men are even now making a desperate effort for emancipation from Sunday work. British workingmen in 1886, as before, pro¬ tested against Sunday opening of museums as imperiling PROBATIONERS AND MEMBERS. Sunday rest, and continued to favor the Sunday closing of saloons, recognizing not only the coarse Sunday amusement of the saloons, but also the more civilized Sunday amuse¬ ment of the museums as also endangering Sunday rest by secularizing the day. In La Crosse, not long since, the Norwegians formed a Law and Order League to enforce the Sunday laws. They had lost their Sabbath rest and gained nothing in return. They were simply doing seven days' work for six days' profits. Every act of the workingmen in secularizing the Sabbath for recreation, in the expressive words of another, 'rivets the collar of Sunday labor more tightly around their necks.' Christians tunneling from one side of the mountain for the glory of God, and workingmen tunneling from the other side for their own good, meet at the Fourth Commandment, which is found to be as closely related to the nature of man and the necessities of society as any other of the Ten Commandments." (Rev. W. F. Crafts), (Peloubet's Notes). With the greed and avarice of the rich and the rush and bustle of our modern life the time is at hand when Christian men everywhere will be compelled to make a bold and de termined stand for the observance of this day. Always has our Church insisted upon its observance and is to day in the advance guard of those agencies that seek to have men everywhere "remember the Sabbath day, to keep it holy." One of the great reasons for the observance of the Sabbath is that men shall have, as we have previously intimated, time and opportunity for public worship. Too often people are disposed to neglect regular attend¬ ance on the Church services. Church attendance must surely be classed as another means of grace, an agency by which we may receive great spiritual profit. Let us look at 134 A MANUAL, FOR a few reasons why we should go to Church. What profit or what is the purpose of public worship ?* First, Public worship is a common and effectual means by which we express our devotion to God. As to the employ¬ ment of public worship in all ages of the Church we have already spoken. It is also an effectual means of showing our love to God. In some peculiar way, just how and why we can not tell, there is a magnetism and a power, an effectiveness, in joining with a number of persons in worship. In some mysterious way our drooping, flagging energies are aroused, our heart is touched and we find ourselves uplifted and borne along by a power and to an extent as can never be obtained in the most exalted moments of our private devo¬ tions. Secondly, By public worship we give Christianity respect before the eyes of the world. Some one has well said that a Chtistian carrying his Bible to Church preaches a sermon the entire distance he travels. And that is true. The very presence of large numbers of persons going to Church on Sabbath calls the attention of the world to our worship and many and many a time begets in those who see us their first desire to be one in the company of worshippers. Thirdly, The public reading of the Scriptures (of which there should be much), and the preaching of the word with the hymns of praise are powerful agencies in preserving the true doctrine of the Church. For one thing we should be devoutly thankful: our Church now wisely insists upon a * We are glad to acknowledge that the reasons here given and, indeed ho small part of the entire effort, are the outcome of notes taken in a course of lectures delivered by that able scholar and Christian gentleman, Rev. Fleming James, D.D., of ouj Alma Mater. PROBATIONERS AND MEMBERS. large part of the service being given up to the reading of the Scripture, the Decalogue also being read every Sabbath. We have no cumbersome Ritual in our Church to occupy the time. At every service at least a third and often a half of the time is given up to an explanation of God's Word. The absence of the sermon has always been the forerunner and compan¬ ion of spiritual decay and death in the Church. Fourthly, Public worship begets a sense of brotherhood among the members of the Church. We say it does do this; possibly we would be nearer the truth if we said, it should beget the sense of brotherhood. Often we have people in the Church claiming to be Christians who are just as respon¬ sive and sociable as an iceberg. They expect everybody to come to them, to make all the advances; never once does it occur to them that they should sometimes extend their hand and seek out a stranger. As a rule, too, such persons are generally the first to complain about the Church being "cold" and the members "distant." Now, as members of a common faith, children of one household, we prove ourselves sociable. The Church, in its public services, aims to bring all together and break down the foolish and sinful barriers that pride has erected. If you are one of those re¬ served, straight-laced mortals who always wait to be spoken to, I beseech you thaw out and convince the gainsayers that as a follower of Jesus you love all men for his sake. "Be¬ hold, how these Christians love one another," should still be true. Fifthly, The consciousness of being in a place dedicated to God, and the knowledge of the godly lives of departed mem¬ bers, all help to make God's presence more real to us. About any church with which we have been long been con¬ nected, there are sacred memories. These all help us in i36 A MANUAL FOR our devotions, and lead us up to God. To visit from church to church is not conducive to spiritual growth; for every time we visit a strange church, part of our time will be spent in becoming familiar with our surroundings. This is time wasted. Attend your own church and then the surround¬ ings being both familiar and suggestive, all your time can be given up to contemplation and worship. In conclusion we append the Sabbath Observance Pledge as drawn up by the National Women's Christian Temperance Union, and add a line upon which you may sign your name, as agreeing to faithfully keep it. 1 agree: i. To observe the Sabbath as a day of rest and worship. 2 To neither purchase nor patronize Sunday newspapers. 3. To use my influence by word and example, against railroad and steamboat travel and excursions. 4. Not to patronize any store, barber shop, news stand, drug store (except for medicine), bakery or any other place of unnecessary work on the Sabbath, and to use my influ¬ ence to close them. 5. Not to send or call for mail on the Sabbath. 6. To make the Sabbath work at home as light and sim¬ ple as possible, that all may enjoy the privileges of the day. 7 To use my influence for legislation that will protect the Sabbath as a day of rest and worship. Name PROBATIONERS AND MEMBERS. 137 Liecthite X. THE SACRAMENTS—BAPTISM. One Lord, one faith, one baptism—Eph 4: 5. "As our Lord's divinity is the truth which illuminates and sustains the world.redeeming virtue of his death; so in like manner it explains and justifies the power of the Chris¬ tian Sacraments, as actual channels of supernatural grace " —Canon Liddon. We shall call your attention in this Lecture to the ques tion of the Sacraments, speaking here of the Sacrament of Baptism and in the next Lecture of the Sacrament of the Lord's Supper. Naturally the question presents itself, what is meant by the word Sacrament? Now, this word is not found in the Bible, though the idea for which it stands is there The word Sacrament is from the Latin word sacramentum, and was used by the Romans to denote the pledge or oath which a soldier took to be true to his country and obey the orders of the general. "The word," we are told, "was adopted by the Latin writers of the Church to denote those ordinances of religion by which Christians came under an obligation of obedience to God, and which obligation they supposed was equally sacred with that of an oath." (Black¬ wood's Encyclopaedia). x38 A MANUAL FOR Our church has given us a definition of a Sacrament in Art XVI which we now quote: "Sacraments ordained of Christ are not only badges or tokens of Christian men's pro¬ fession, but rather they are certain signs of grace, and God's will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord. Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gos¬ pel, being such as have grown partly out of the corrupt fol¬ lowing of the Apostles; and partly are states of life allowed in the Scriptures, but yet have not the like nature of Baptism and the Lord's Supper, because they have not any visible sign or ceremony ordained by God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith. i Cor. n: 29." In this article three statements are made to which we will refer. I. The nature of the Sacrament. Here we are told that the Sacraments are "certain signs of Grace, and God's will toward us'' and ' 'not only badges or tokens'' of the Christian profession. That it is a difficult thing for men to hold things in their proper relation, is abundantly proven when we consider the many different views taken as to the place and importance of PROBATIONERS AND MEMBERS, *39 the Sacraments. Some have attached little or no importance to them, declaring that they are only badges or tokens used merely to indicate membership in the Church. Others, go¬ ing to the opposite extreme, as the Roman Catholics, de¬ clare that at the words of consecration uttered by the Priest, the bread and wine become the actual flesh and blood of Christ. Our Church, in this Article, avoids both extremes. The Sacraments are badges, but are something more, even signs of God's will, and quicken and confirm our faith. But still avoiding the error of Rorqie we refuse to believe, because the Scriptures do not teach, that in the Sacrament of the Supper we have Christ's corporal presence, "Christian Sac¬ raments may, therefore, be regarded as signs between God and believess, implying on the part of God, the gracious tender of salvation, on the condition of faith and obedience; and as implying oil the part of believers, the free acceptance of salvation on these conditions." (Jimeson). To deserve the name of Sacrament a rite must have been ordained of Christ himself, must have the words of institution and two parts, the "outward, visible sign and the inward spiritual graqe." II. This article states that there are but two Sacraments— Baptism and the Supper of the J^ord. For these are both distinctly ordained of Christ. Of Baptism He said to his Disciples: "Go ye therefore and make disciples of all na¬ tions, baptizing them into the name of the Father and of the Son and of the Holy Ghost," (Matt. 28: 19), and of the Communion, we read that Jesus having gathered his dis¬ ciples in the upper room to celebrate the Passover feast; as they were eating Jesus took bread, and blessed and broke it; and he gave it to the disciples and said, 'Take, eat; this -140 A MANUAL is my body.' And he took a cup, and gave thanks and gave to them, saying, Drink ye all of it; for this is my blood of the covenant, which is shed for many unto remission of sins." (Matt. 26: 26—28). In Baptism we have water, the outward sign and faith in Christ either by the subject or on his behalf by those who stand for him, as the inward grace. In communion the out¬ ward signs are the bread and wine. The inward grace is the union enjoyed with Christ in participation and the strengthening of our faith. As these points will be discussed later we shall pass to the consideration of the five so-called Sacraments. The Ar¬ ticle names them as follows: Confirmation, Penance, Ord¬ ers, Matrimony and Extreme Unction. Now, as we shall see, these all lack that absolute requirement: the institution by Christ, and a ceremony ordained by Him. Confirmation, or the laying on of the hands of the Bish¬ op upon newly baptized converts, is quite an old custom. The service connected with your reception into full member¬ ship in the Church is the continuation of that custom. In adults it often immediately followed Baptism. But in some instances not until later, as in the case of infants whei;e it was felt to be necessary that they should be instructed in the faith, before being fully received into the Church. But no¬ where do we read that Christ either practiced it or instructs ed others to do so, and while its usefulness is not here ques¬ tioned, yet we are quite sure that there is no Scriptural war¬ rant for raising this practice to the dignity of a Sacrament. Penance, or the "means of repairing a sin committed and obtaining pardon for it," came as the result of the right which the Church has always claimed to direct the lives of those Under her control. So that in the early days of the PROBATIONERS AND MEMBERS. 141 Church when one had committed a grievous sin he was, for a certain length of time, placed under restrictions. It was within the power of the Church to say how long and how se¬ vere this discipline should be. The person must confess, must be submissive to the punishment and must be absolved by the Church. But there is no support anywhere in the Scrip¬ ture that this rite, as we have said, of the Church to regu¬ late the lives of its members, should be made a Sacrament. Nor even in the exercise of that right to require that men should confess their faults to the priest. Wise indeed was Chrysostome (398 A. D.) who said, "Unfold your conscience before God, show Him your wounds, and from Him seek healing.'' We do not deny that there are times when it is wise to seek the council of others more experienced than we are, but never can any justification be found for placing this sim¬ ple act in the list of Sacraments. Orders, or the setting apart of persons for the work of the ministry, is the stamp of approval which the Church gives to the fitness of one to act as her agent. Such an ar¬ rangement is necessary that the Church may be protected against those who might impose upon it, and indeed Christ himself gives us his example, he choosing and sending out certain ones, but nowhere are we told that "forgiveness of sins or personal sanctification" were promised to those or¬ dained, nor were any words of institution given. Matrimony, ' 'is an honorable estate, instituted by God in the time of man's innocency," and the advancement of a people depends largely upon the observance of its sacred obligations, but in no place is there a line to indicate that it is to be observed as a Sacrament. Then how inconsistent is the Roman Church since it prohibits its ministry from 142 A MANUAL FOR partaking of this great Sacrament. Extreme Unction, is the application of consecrated oil by the Priest to the eyes, ears, nose, hands and mouth of a dy¬ ing person for the remission of sins. The custom is sup¬ posed to have its support in two passages. The first we find in Mark 6: 13, where it is said that the twelve "anointed with oil many that were sick, and healed them," and in James 5: 14, 15, where directions are given to the sick: "let him call for the elders of the Church,' and let them pray over him, anointing him with oil in the name of the Lord: and the prayers of faith shall save him that is sick.'' Now, in both instances quoted, the object of the anoint¬ ing is that the subject may recover, may get well, and it is done with this object in view, yet the Romanist act just to the reverse and anoint only where there is no hope of recovery nor is the recovery of the sick the end sought. The anointing is for death. Nowhere do we find that this cus¬ tom was adopted or ordained by Christ, hence it cannot be a Sacrament. III. We come now to speak of the last part of this article, that in reference to the proper use and reception of the Sa¬ crament. As we shall have occasion to treat of this under Lecture XI, we need only give a line here. The elements of the Holy Communion are not to be ex¬ alted in the congregations as though Christ was bodily pres¬ ent, nor are they treated as something to be worshipped, to be made an idol of, as they have been and now are in some places. Christ is present, but he is seen and received only by faith. And as in all of God's gracious promises to us, so the blessings of the Sacraments are conditioned upon a faithful performance of our part. They may profit us or not, according as we place ourselves in line with God's dis- PROBATIONERS AND MEMBERS. tinct and plain commands to us. Let us now turn our attention for the remainder of this Lecture, to the consideration of the first Sacrament. That our Church is right in calling it a Sacrament, that it was ordained of Christ, that He has given us words of in¬ stitution, and that it has the two parts, the outward sign and the inward spiritual grace we have already seen. Though it will be necessary to review some general statements made. First a word as to the origin of the rite of Baptism. This ceremony by which we are admitted into Christ's Church, supplants two very ancient practices in the Jewish Church, that of circumcision and washings. The rite of circum¬ cision was as old as Abraham and was the sign of God's covenant with Israel and the rite by which all converts were received. Frequent washings were likewise commanded. The Priest must wash before putting on their robes; there were large vessels in the temple containing water to be used ever and anon in a hundred different ways. The cleansing pro¬ perty of water was the type of the purifying power of the spirit of God. It was this very common Jewish custom which John the Baptist used as the ceremony by^vhich his converts were received. At the organization of the Christian Church, it was de¬ cided at the council held at Jerusalem, when Peter had de¬ clared what God had wrought at Joppa, that the Gentiles could not be compelled to be first made Jews by being cir¬ cumcised. They must be received, since God had poured out his spirit upon them, (Acts n). And so the Jewish rites have either been lost or merged in the Sacrament of Baptism, whose validity Christ recognized by submitting to it himself, and enjoining its practice as part of the mission of his fol¬ lowers 144 A MANUAL FOR And now a word as to the mode or method of baptizing. Was any particular way enjoined by Christ or insisted upon by the early Church? This question relates to those who hold that the only way to perform this rite is by immersion, the actual putting of the subject under the water. The original meaning of the word baptize was to immerse, but there are a number of things to show that in the New Testament it does not always mean this. Take Luke 11:38, here we are told that Jesus was asked to dine with a Phari¬ see, and without any ceremony "he went in, and sat down to meat. When the Pharisee saw it he marveled that he had not first washed before dinner.'' Here the word "washed" is, in the original, the Greek word "baptized," showing clearly that the Jewish ceremony of washing before meals, was called "baptizing," and this practice did not necessarily have the idea of immersion attached to it. Then what is even more direct and to the point, take some instances of baptizing recorded in the New Testament. First, the case of John the Baptist. It is hardly likely that he could have been able to immerse all of the multitudes who came to him, even supposing he had a convenient place, which is doubtful. Take the event on the day of Pen¬ tecost. When Peter had ceased preaching the people pricked in their own hearts, ask, "What shall we do?" They are told to repent and be baptized. "Then they that received his word were baptized; and there were added unto them in that day about three thousand souls," (Acts 2). Now who will contend that all these people were immersed by Peter? First, where was there water convenient, and was there time? Just think of what a task it would have been. If he had immersed one person every thirty second it would have taken him twenty-five hours without eating, sleeping or PROBATIONERS AND MEMBERS. resting. As service had been already going on some time, he having preached a long sermon, how could this have been accomplished "in that day?" One more instance will cer¬ tainly be sufficient. Take the case of Paul and Silas, pris¬ oners in the jail at Phillippi, (Acts 16). At midnight they were loosed from their chains by an earthquake shock. The jailor affrighted, is ready to kill himself. Paul prevents him. The Apostles having preached to him and all his house, the jailor washes their wounds "and was baptized, he and all his house immediately." All happened in or near the jail. The next verse distinctly states that "he brought them up into his house, and set meat before them, and rejoiced greatly, with all his house, having believed in God." Now, where was any place in the jail that he could have immersed them ? It must be clear that he who was the minister of a new covenant; not of the letter but of the spirit, who real¬ ized that the letter killeth, but the spirit giveth life, (2 Cor. 3: 6.) would be no stickler for the mere form of the rite, as though that was more important than the rite itself. Why do not those who stickle for immersion be consistent and observe the Lord's Supper as our Saviour did, always in an upper room, and lying, not sitting or kneeling around the table for that was the Eastern custom? But then there are other evidences that immersion was not always adhered to in the early Church. The document known as the. "Teaching of the Twelve Apostles," discov¬ ered in Constantinople, Asia Minor, in 1873 A. D., has something to tell us. The best scholars declare that this work "cannot have been written later than 120 A. D." This is the earliest days of the Church, yet so old a docu¬ ment directs as to baptism: "Now concerning baptism, thus baptize ye: having first uttered all these things, baptize into 146 A MANUAL, FOR the name of the Father, and of the Son, and of the. Holy Spirit, in living (running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice, into the name of the Father and Son and Holy Spirit.'' Again in the ruins of the early Churches we find the remains of baptismal fonts. Here is a clear indication that immersion was not the only method practised. Our Church allows a candidate to select the way in which he wishes to be baptised, but logically refuse to baptize those who have been sprinkled. For to do so would discredit our own teaching. And right here let us remember, that the word "baptize" does not indicate anything as to the way the water was ap¬ plied. Those are spoken of as baptised, as we have just seen, where it is clear that they were not put under the water. The Church has words to indicate the peculiar way in which the rite is performed and they are Immersion, Pouring, Sprinkling. Do we not commonly speak of baptism by immersion or sprinkling? A person is as truly baptised when he is sprinkled as when he is immersed, and the reverse is true. We have some people afraid to use the term Bap¬ tize unless immersion was practised. They insist on calling sprinkling or pouring, "christening," as though another or a different rite was employed. Baptize is the one general term and whatever of the three methods was adopted, you are perfectly corret in using the word. We come now to the meaning of the rite of baptism. In this connection we quote Article XVII: "Baptism is not only a sign of profession, and mark of difference, whereby Chris¬ tians are distinguished from others that are not baptized; PROBATIONERS AND MEMBERS. 147 but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the church.'' There are three statements in this connection to which we must call your attention. Firt, it is said by inference, that Baptism is a sign or mark by which Christians are distinguish¬ ed from others. Just as circumcision was the sign of a man being an Israelite, so baptism is 'the sign of a man being a member of the household of God. As we have said, in the former part of this lecture, circumcision was the sign of the covenant between God and his people (Gen. 17:19-24) and so Baptism is the sign of the covenant between the believer and God. By Baptism you are made a child of God. But as some of the children of Israel were unfaithful to God and so failed to obtain the blessings which God had promised to them, even though they had the seal of cove¬ nant upon them, so you may fail to obtain the blessings of God and his rich promises if you on your part are not care¬ ful to perform your duties and live as a child of God, even though you are baptized. Secondly, Baptism is the sign of regeneration, or the new birth. And here we come to a much disputed point. While many are willing to admit that by Baptism we are ad¬ mitted into covenant relations with God, they reject the idea that the deep work of grace is wrought by baptism. What then is meant by this expression? Let us note what is said. Baptism is the sign of regener¬ ation. By this rite God gave forgiveness of sins, (Mark 1:4), and the gracious gift of the Holy Spirit, (Acts 2:38). This is God's part which He most faithfully will keep. But that we may obtain it, there must be a faithful performance of our part of the covenant. By believing we place ourselves 148 A MANUAL FOR in the proper attitude toward him, and will receive the blessings promised. We do not believe that there is any magic in the rite of baptism by which all who are baptized are that instant regenerated, converted, made fit for heaven. Neither do we believe that there is nothing in the rite to aid us in life and that it has no value outside of the reward for obedience. Not at all. We are in a different, in a much higher and closer relation to God after baptism than we were before. This is promised to us. But to remain in this state, to become indeed his own dear child, we must draw our life from him. His promises are all on condition. And we may become cast off. In this connection we quote words whioh seem, to us, to sum up the true position of the bap¬ tized one who fails to keep his part of the covenant. ' 'Though God made good His promise they may never have embraced it. He may, at baptism, have received them to His Church and favor, and bestowed on them the grace of His Spirit. Yet they may never have responded to the grace, never have yielded to the influence, and so never have profited by the aid of the Spirit. Though grafted into the vine they drew no life from it. They were dead branches, and in the end were burned. Still the 'grace which they derived from their baptism may be correctly called regeneration; because, if it had been accepted, instead of being rejected, it would have gone on springing up in them as a well of life." (Browne). Thirdly, the last statement in this article is that Infant Baptism is to be retained in the Church. Circumcision was practised the eighth day of the Jewish child's life, and the parents took the responsibility upon their own shoulders until the child should be old enough to understand his obligations. Baptism as replacing this rite, PROBATIONERS AND MEMBERS. 149 is administered to the child, thus giving him all its advan¬ tages. Some object because the child cannot understand what is being done, or the value of the sacrament. But that is quite unreasonable. Why do you send a child to school, and compell him to acquire an education? He cannot as a child know its value. Why not allow him to grow up in ignorance and then if he sees the importance of learning let him seek and acquire it? This would be nothing short of cruel to him. You know its value and until he is old enough to know you think and act for him. So in Baptism. He does not, cannot know the value of it, but by God's grace you do, and so as in other things you think and act for him. Then infant baptism has always been observed by the Church. We know that the household of Cornelius and the household of the jailor at Phillippi and the household of Lydia were all baptized. Are we to suppose that there were no children among them? Or if there were children that they were not given to God by this service? It is not pos¬ sible to think so. We sumarize two reasons for infant baptism as given by Dr. Coppin in his work on "The Relation of Baptized Children to the Church." A. While no express command is given in the New Tes¬ tament to baptize children, this is an argument in its favor and not against it. It was so generally conceded that it did not need to be mentioned. As the man whose sheep and lambs have a peculiar mark. He orders that the mark be changed. "The shepherd would be presumptuous to leave out the lambs unless expressly ordered to do so." At the institution of the Lord's Supper, women were not present, but the Church has not thought of excluding them. Why, then exclude the children? The promise was to you 150 A MANUAL FOR and your children. (Acts 2: 38, 39). B. Jesus in bidding the children to come to him and de¬ claring that no one should hinder them, was careful to use the word which can only mean "infant" or "little children." Hence we read "they brought little children unto him, also their babes, that he should teach them; but when the dis¬ ciples saw it, they rebuked them. But Jesus called them unto him, saying, Suffer little children to come unto me and forbid them not." (Luke 18: 15, 16). "Jesus, kind inviting Lord, We with joy obey thy word, And in earliest infancy Bring our little ones to thee." Probationers And m£mb£rs. Lecture XI. THE LORD'S SUPPER. "Our passover also hath been sacrificed, even Christ." —i Cor. 5: 7. "That the Lord's Supper is often celebrated in all Chris¬ tian countries, is a fact that cannot be questioned: neither can it be questioned that Christians consider this rite to be essentially connected with the profession of their religion.'' —Thomas Hartwell Home. We come now to the consideration of the Sacrament of the Lord's Supper. As Baptism supplanted circumcision, so the Lord's Supper took the place of the Jewish Passover. The Passover commemorated the deliverance of the Israel¬ ites from the slavery of Egypt, the blood of the innocent lamb on the door posts being the sign that those within the house were safe. So when Christ had died, the last Supper was perpetuated in the Church as the memorial of man's deliverance from the slavery of sin, the death of Jesus being the atonement for his sins. We read of the institution of the Lord's Supper in Matt. 26: 26-29, Mark 14: 22-25, Luke 22: 19, 20, and 1 Cor. 11: 23-26. We quote St. Luke's account, beginning with the 14th verse, 22d Chapter: "And when the hour was come he sat down, and the Apostles with him. And he said unto them, With desire I have desired to eat this passover with you be- *52 A MANUAL FOR fore I suffer: for I say unto you, I will not eat it until it be fulfilled in the kingdom of God. And he received a cup, and when he had given thanks, he said, Take this and divide it among yourselves, for I say unto you I will not drink from henceforth of the fruit of the vine, until the kingdom of God shall come. And he took bread, and when he had given thanks, he break it, and gave it to them saying, This is my body which is given for you: do this in remembrance of me. And the cup in like manner after supper, saying. This is the new covenant in my blood, even that which is poured out for you." Here we notice that the Passover Meal and institution of the Lord's Supper were distinct services. It was after the Passover had been celebrated, "after supper," and just be¬ fore they left the room, that our Lord instituted this new feast, which forever afterwards was to replace the Passover Supper among his followers. This action of our Lord is suggestive as again clearly showing that the work of Judaism was completed and with Him it ended. That Christianity was not to pose as something added to Judaism but had its beginning in Him. So we must ever regard it. Christian¬ ity is not renovated Judaism, but is Christ, his sacrifice, his love, his life, his abiding presence, his glory. In short, Christianity is Christ himself. This Feast is known by many different names, each expressive of some peculiar phase of its meaning. Some of the titles are, The Lord's Supper, or that special Supper which Christ ordained, The Eucharist, from a Greek word meaning praise or thanksgiving, because it is in a thankful spirit that we come-to the feast. The Communion, or feast common to all Christians, because here we have fel¬ lowship with Christ and with believers. The Sacrament, as PROBATIONERS AND MEMBERS. 153 being the great rite of the Church by which we publicly, pledge our loyalty to Him. As to the nature of the Lord's Supper we quote Article XVIII: "The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death: insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. Transubstan- tiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthrow- eth the nature of a sacrament, and hath given occassion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the means whereby the body of Christ is received and eaten in the Supper is faith. The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.'' Were we to attempt to treat this subject to anything like the extent that a full comprehension of the meaning of this rite entitles it, we would be compelled to go far beyond the limits of this book. To accomplish our purpose, then, we can only make brief statements and pass on, leaving to those whose interest is aroused the pleasant task of perusing some full work upon the subject, of which there are many. I. Let us speak of the Lord's Supper as a sign. The article tells us that it is "a sign of the love that Chris¬ tians ought to have among themselves one to another." The Christians are children of one common Father and the invitation at the celebration of the Lord' s Supper, is to those 154 A MANUAL FOR in love and charity with their neighbors. There is but one bread, one Body. Hence we all partake of the one bread. (I Cor. 10:17). Incoming to the table we show that we are in love with all of God's children. The feast being common to all Christians. II. It is also a sign of God's love toward us. "For God so loved the world, that he gave His only begotten Son that whosoever believeth on him should not perish, but have eternal life." (John 3:16). It was love that moved Jesus to make this mighty sacrifice and the last supper is the memorial of His love toward us. Little wonder is it that great joy in the hearts of believers has always accompanied the right reception of this Sacrament. III. It is the sign to the world that we are Christians. Pagans, heathens, infidels, agnostics, or any of their kind, may not partake of this Supper. Knowing not or rejecting Christ, they cut themselves off from this memorial of Him. While we strive to bring them to a knowledge of God and Christ, and while we love all men, yet they can have no place at this table. IV. But the Lord's Supper is also or rather a Sacrament of our redemption by Christ's death. We have already ex¬ plained the nature of a Sacrament as a vow or pledge, hence a word here is sufficient. Whenever we partake of the Communion we should be reminded of two things: (a) Our pledge of faithfulness and loyalty to Christ our King. (b). The glory and certainty of his work of redemption completed for us and his sure return to receive "his own" at the consummation of all things. Until he comes again we rejoice in hope. And now a word as to the worthy reception of the Com¬ munion. "To such as rightly, worthily and with faith" re- PROBATIONERS AND MEMBERS. ceive this feast, they partake of Christ. Let us consider the meaning of these three words, "rightly, worthily and with faith.'' The word ' 'rightly'' is from the Latin word rite or ceremony Hence in this connection it means that those who receive it should do so according to the way laid down by Christ. That is there would be no celebration if instead of bread, meat should be used, or instead of wine, water should be used, or if words having a different meaning from those em¬ ployed by Christ, were used, or if one should attempt to administer the Lord's Supper who had never been ordained so to do. The custom of the service was fixed by Christ and we must adhere to his rules if we hope to be blessed. The word "worthily" brings us to consider the passage found in i Cor. n: 29, which has caused so many Chris¬ tians concern, and of which Article XVI speaks. Here we must compare the two translations of the Bible. We give the King James version first: "For he that eateth and drinketh unworthily, eateth and drinketh damnation to him- sel, not discerning the Lord's body." The Revised Ver¬ sion, which is a much better translation of this passage, says: "For he that eateth and drinketh, eateth and drink¬ eth judgment unto himself, if he discern (or "discriminate," margin,) not the body." As you discover the word "unworthily" in this version is entirely omitted in the Revised Version, and this is quite correct as it is not found in this verse, in four of the best manuscripts. But wait a moment. We do not mean that the Bible is wrong. Not at all, for the idea of the world is still included in the verse. In the 27th verse of this same chapter we read, "Wherefore whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of *56 A MANUAL the body and blood of the Lord." Hence we see the idea of the word unworthily is logically included in verse 29th, and the verse can only be understood when we understand what "unworthily" means. First, let us warn you not to confuse the word worthy, which is an adjective and means, according to Webster, having worth or excellence, possessing merit," with the word worthily which is an adverb and which Webster also defines as meaning "suitably, becomingly." To use the word worthy would make it mean that the person who comes to the Com¬ munion must be possessing of worth or have merit. This none of us have. Do we not say that we do not come to the table trusting in our own merits, that ' 'we are unworthy so much as to gather up the crumbs under Christ's table ?'' This we know and feel. But when we consider that it is coming worthily, or in a correct manner; that is, "suitably, becomingly," in a dig¬ nified way, we see at once that it is possible for us to come o the table worthily. That this is the correct meaning of the passage is clearly seen when we read just a few verses ahead. We can see why St. Paul spoke as he did. From the 17th verse of this chapter read down to the 22d. We find that the Supper of the Lord had been changed to a ri¬ otous demonstration. First, they were divided among them¬ selves, and the rich in their desire to fare sumptuously made large preparations, while the poor were compelled to go hungry. Some partook of the wine until they were actually drunk. No wonder the Apostle asks how they could so "despise the Church of God." Now, it is against any such revelry, or light conduct conduct of any kind at the communion table that we are warned. To come with jesting or joking, or without any preparation, orthinking soberly about what you PROBATIONERS AND MEMBERS. x57 are doing, would be coming unworthily to the Lord's table. To such as do thus come St. Paul tells us they are judged, and are chastened. In verse 30th we see the nature of the judgment, 'many are sick and not a few sleep' or are dying. The object of this judgment is shown in verse 32nd, "we are chastened of the Lord, that we may not be condemned with the world." We are chastened that we may be brought to Christ. The next word is Faith. We are reminded of the prayer of humiliation in the Sacrament service in which it is said that we come trusting in the "manifold and great mercies" of the Lord. All of the merits of Jesus Christ and his atoning sacrifice can only avail us if we exercise faith. To come without faith is not to commune. We are to have faith that Christ has wrought a perfect salvation for us; that His blood atones for all our sins. We are to have faith that he has indeed ordained and conse¬ crated this Supper as a memorial of his death and as a pledge of his love for us and that he will return for us. We are to come with faith that in this Sacrament we do indeed partake of Christ. That it is of his Body which we eat and his Blood which we drink. Now this statement brings us to consider further of this article. There are different views taken as to the Presence of Christ in the Sacrament. Transubstantion, or the change of substance, is spoken of in the article. This is the doctrine of the Roman Catholic Church. It claims that at the words of consecration, as we have said elsewhere, there are not bread and wine upon the table, but the actual flesh and blood of Christ. This teaching is indeed repugnant to scripture and destroys the very nature of the Sacrament. For "if it were truly the A MANUAL FOR body and blood of Christ, there would be no longer a sym¬ bol." (Embry, Digest). That many superstitions have followed this belief we shall see later. Our Church holds to the doctrine of the Real Presence of Christ in the Sacrament. The article states that it is after a heavenly and spiritual manner and by faith that we partake of Christ. "The result of this doctrine is this: it is bread and it is Christ's Body. It is bread in substance, Christ in the Sacrament; and Christ is as really given to all that are truly disposed, as the symbols are." (Jer. Taylor). In the last part of this article mention is made of the superstitions connected with the idea of the change of the substance in the Sacrament. There are those of reserving, carrying about, lifting up and worshipping it. Now this, even to-day, is practised in many places. Ignorant people have been known to pretend that they were eating the con¬ secrated bread, while actually they retained it in their hands, and taking it home kept it, as a heathen does his idol. The minister is forbidden to hold up the elements before the people and bid them worship the Body of Christ, al¬ though both of these things are done in some Churches. But we bless God that due to the wholesome instructions in our Church it would be well nigh impossible for such idola¬ try to exist among us. Another supersition is that of refusing the wine of the Sacrament to the congregation. Article XIX which we quote, says of this: "The cup of the Lord is not to be de¬ nied to the lay people; for both the parts of the Lord's Supper, by Christ's ordinance and commandment, ought to be administered to all Christians alike." It is claimed by the Roman Church that it is not necessary or right that both elements should be given to the people since he who par- PROBATIONERS AND MEMBERS. I59 takes of one, has really partaken of both. They feel that there is too much danger "of spilling on the ground the sacred blood of Christ.'' This delusion has held sway from about the eleventh or twelfth century down to the present time in the Roman Church. We come now to consider Article XX, which we shall see at once is drawn up as a corrective of, and protest against, still another superstition, the result of the belief in the change of the substance. It says: "The offering of Christ once made, is that perfect redemption, propitiation, and satisfac¬ tion, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of masses, in the which it is commonly said that the priest doth offer Christ, for the quick and the dead) to have remission of pain or guilt, is a blas¬ phemous fable, and dangerous deceit." First, it is stated that the death of Christ is complete and perfect. His merits and death avail for all sinners. "In him dwelleth all the fullness of the Godhead bodily, and in him ye are made full." (Col. 2:9,10). In neither earth, heaven or hell is there or can there ever be aught beside the death of Christ that can redeem man from his sin. "In none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved." (Acts 4:12). Neither, we are told in the last part of the article, is this offering repeated as is claimed in "the sacrifice of the masses in the which it is commonly said that the priest doth offer Christ." We totally "reject as monstrous and fear as profane," the idea that Christ is again offered up, that the sacrifice of Calvary is again repeated in the Sacrament of the Lord's Supper, Once for all the world and for all time, was i6o A MANUAL FOR Jesus Christ a sacrifice for us; .for He, after He had offered one sacrifice for sins forever sat down on the right hand of God." (Heb. 10:12). As has been said by the learned Calvin, "since the sacrifice has been offered and completed, God gives us a table where we may feast, not an altar on which the victim is to be offered. He has not consecrated priests to immolate (sacrifice) but ministers to distribute." As to those who have a right to come to the table the invitation says, "ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbors, and intend to lead a new life following the commandments of God, and walking from henceforth in his holy ways." This is indeed a broad and general invitation. But one part of our law or custom must not be so interpreted as to conflict with any other part. Hence it is necessary to look at what is said elsewhere. At the very opening of the service there is an instruction or rubric which says: "Let no person who is not a member of our Society be admitted to the Supper without examination and some token given by an elder or a deacon. No person shall be admitted to the Supper among us who is guilty of any practice for which we would exclude a member from our Church.'' In view of this statement we must understand the invitation. Those persons who are not members must be known by some deacon or elder to be bap¬ tised Christians who are striving to walk as becomes the Gospel, though it does not seem that they, however, must be members of a particular Church. We doubt if such a ques¬ tion has ever been raised. Those members among us may only partake who are not guilty of anything which would exclude them from member¬ ship among us. The Lord's Supper has always been con¬ sidered thq greqt ordinance of the Church, So much is PROBATIONERS AND MEMBERS. 161 this so that when a person is prohibited from taking the communion, or excomunicated, as the Romanists say, it is the same as saying that he is cut off from all Church priv¬ ileges. Such a person is no longer counted a member, nor is he recognized in any way by the Church which has pro¬ hibited him. The members may not hold even social inter¬ course with him. And now a word in conclusion in reference to our prepar¬ ation to receive the Holy Communion. The invitation to the Communion, just quoted falls naturally into three heads, concerning which you should carefully and prayerfully ex¬ amine yourself at some convenient time just before you are to partake. Let us examine the three heads. (A) Repentance for Sin. "Ye that do truly and earnestly repent of your sins." Though you may have lived with all your care, yet you are guilty of some sin of commission or omission. There are none that do good, no, not one. You must be sincere and honest in your repentance, and to this end ask God to give you the spirit of repentance. If you are not able to enumerate particular sinful acts you must still be conscious of being lax and indifferent in your Master's service. How many are our shortcomings when once we begin to rehearse them; a sinful temper; a jealous, envious spirit, indolence in the discharge of duty; the lusts of the flesh; evil thoughts; a contentious disposition, in short, a wicked, sinful heart. Some, or all of these shortcomings every man has. And we are to repent of them before God, when we purpose coming to His Table. (B) Love toward all, is the second head. We must be in love and charity with all men, as far as is in our power to be, before coming to the Communion. To 162 A MANUAL FOR hold strife in the heart toward any one is sinful, and we must drive it out ere we commune. One of the questions asked of those to be received into full membership is, "Do you entertain friendly feelings towards all the members of this Church ?" to which the answer is expected, "I do." We must strive to maintain during our life that friendly feeling toward all which is required upon our admission into Church. It is impossible in this life to prevent differences arising between those with whom we have dealings. But when they do arise it is our place to seek a reconciliation. We must not keep anger within our hearts, as it will surely grow as does a cancer in the flesh. Do not think to excuse yourself by laying the blame 011 others, declaring that "I have nothing in the world against him." This will not do. Listen to what Jesus said about this: "If therefore thou art offering thy gift at the altar,and there rememberest that thy brother has aught against thee, (note what is said here, not that you have anything against him) leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." (Matt. 5: 23, 24). Now you must see that even though you having nothing in your hear tagainst him, still if there is a difference between you; it is your duty to seek to adjust it. Neither are you to stay away from the com¬ munion because there is a difference between you. This only makes a bad matter worse. It is our plain duty to com¬ mune. Jesus has bid us respect this Sacrament until he comes again. We cannot neglect it without wilfully disobey¬ ing him and setting at naught his word. There is only one course for you to take and that is seek to be reconciled at your first opportunity. But how shall this be done? For- PROBATIONERS AND MEMBERS. 163 tunately, we have again the plain direction of Jesus. "If thy brother sin against thee, go show him his fault between thee and him alone; if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the Church: and if he refuse to hear the Church also, let him be unto thee as the Gentile and the Publican.'' (Matt. 18: 15-17). Here we have full directions; but seldom, if ever, will it be necessary to do more than see the person by himself, if you but approach him in the true Christian spirit. If you have naught against him, then there is no occasion or cause for you to manifest the least anger or passion, but on the contrary you should show a sweet, forbearing spirit. If you do so, in almost every case you have won your brother. However, having sought a reconciliation, even though you have not gained it, rest perfectly content and satisfied. Jesus approves your course and bids you come to the Table. (C) A resolution to amend your life, is the third head. We must intend, God helping us, to lead a new life. True repentance will so make you loathe sin that you will seek to fly from it. Do not wickedly and sinfully indulge some pet sin in your heart, and come to the table failing or refus¬ ing to promise to abandon it. Whatever may have been your failures in the past, it is your duty to resolve that from this feast you will go forward to walk, more than ever be¬ fore, in God's holy ways. Do not be deceived, either, in supposing that the fullest blessings of the Sacrament can be obtained while any part of your whole life is shut off from the control of God. He must reign supreme in your heart. As you confess your sin before him, ask for his overcoming 164 A MANUAL FOR grace that you may break loose from the hold and dominion of Satan, so that you will shun all wilful sin as you shun poison. We do not mean by this that men are able to live entirely free from all and every form of sin, but we are to strive, watch and pray that we enter not into temptation. We can thus readily see what a great means of grace the Sacrament can become to those who wisely employ it. Hav¬ ing made, by God's aid, your preparation, "let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need." (Heb. 4: 16), PROBATIONERS AND MEMBERS. Ivect&ue XII. KEW DUTIES. "A new commandment write I unto you; * * * be¬ cause the darkness is passing away, and the true light al¬ ready shineth." i John 2: 8. "Yet do thy work; it shall succeed In thine or in another's day; And if denied the victor's meed Thou shalt not lack the toiler's pay." —Whittier, We come now to the concluding words. There yet re¬ main a few things to be said in reference to your position as a soldier of Jesus Christ and an active member in his Church. First you must recognize that you have enlisted in the the cause of Christ not for a term of months or years, but for life. In this war there is no discharge. (Ecc. 8: 8). Your obligations, pledges and enlistment are for the whole of your life. And in particular as your life relates itself to the Church, you are to remain as long as you live. There are some instances in which it may possibly be said that a change of church relationship is the wisest thing, but those cases are few and far between. As a rule those who once start to going from one church to another end up by going from the church into the world, and the last state of that man is worse than the first. (Luke 11: 26). i66 A MANUAL, FOR There have been instances in which one mortal man was right and a whole nation or Church with which he broke was wrong, but these instances are extremely rare We must be very sure of our position from every side, when we are bold enough to set our judgment against that of thousands ot men whom we dare not deny are as bright intellectually, as sincere seekers after spiritual truth, and as honest in their convictions, as we. Much safer and wiser is it to remain in your Church and seek, along all lawful lines, to realize the ideal for which your Church stands. There are certain duties which you owe both to your Chuich and the Pastor. To these let us turn our attention. First, as to the Church. You owe the duty of loyalty to it. A traitor is despised by every honest man. While you remain a member ot your Church under no circumstances allow yourself, for one single instant, to play the part of a traitor, but be loyal and true to her. As a tender mother she has nourished and cared for you; do not then fail to show, in all your acts, the obedience and respect always found in an honorable son. As to your duty to be faithful in your attendance upon the services and to pray for the Church, nothing more need be added here except the word that these are indispensible ob¬ ligations. Likewise is it your duty to be actively at work in some department of the Church. Do not be a drone in the hive. Though you may not occupy one of the high positions in the church as steward, trustee, stewardess or Sunnay school officer, there is still something you can do. You can work with, or organize a society in the church. Go to God and ask him to show you what work you are fcest suited, by temperament and training, to engage in, PROBATIONERS AND MEMBERS. 167 Consult your own heart; consult some Christian in whom you have full confidence. By these means if you be really sin¬ cere, there will soon come to you an opportunity to go to work. It may be to do something that first appears insig¬ nificant or even unpleasant But ask God to help you to stick to it; by and by you will find your place, get to work and realize absolute pleasure in feeling that you are doing something for Christ. Remember the old proverb that it is better to wear out than to rust out. Another duty is that of giving your Church financial sup¬ port. The Church cannot be run without money any more than can your home. One of the questions asked of those about to be read into full membership is this: "Will you contribute of your earthly substance according to your abili¬ ty, to the support of the Gospel, Church, and poor, and the various benevolent enterprises of the Church?" to which the answer is expected, "I will." There are many expenses incurred in maintaining the Church, and some one must bear the burden. The part that you shirk, others must bear. This brings to consider the question of Christian giving. In this connection we refer you to Article XXIV, which reads as follows: ' The riches and goods of Christians are not common as touching the right, title and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability." This article naturally falls into two parts: (A) The possession of Christians are not held in com¬ mon. That is, Christian men are not wrong in holding property in their own right. There were certain sects, who at various times in the history of the Church have denied this right to Christian men. They find their support from i68 A MANUAL FOR the custom, which for a while prevailed in the early Church when "all that believed were together, and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need." (Acts 2:44-45). And a similar condition recorded in connection with the deception of Ananias, (Acts 4:32-34;). "And the multitude of them that believed were of one heart and soul: and not one of them said aught of the things which he possessed was his own; but they had all things common. For neither was there among them any that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold." While this liberality was beautiful in its bountifulness and came from hearts filled with the presence of the Holy Spirit, yet we are not warranted in supposing that the Church in all subsequent time is to take this conduct as a pattern. For as Browne points out, St Peter did not, for one moment, deny that Ananias had a perfect right to retain possession of his goods, or even keep the money after they were sold, but what he did condemn was the great deception and hypocrisy of Ananias and his wife who pretended to give all, thus bidding for praise for their liberality, while at the same time they were keeping back a part. Then, besides, the church was not fully organized at this time: those who professed Chris¬ tianity were under many disadvantages and greatly perse¬ cuted j and had there not been some such liberality the poor would have suffered greatly. Besides, we are told to pro¬ vide for our own household, and he that does not is worse than an infidel. (1 Tim. 5: 8). "But if any provideth not for his own, and especially his own household, he hath de¬ nied the faith and is worse than an unbeliever." We are told to distribute to the necessity of the saints and be given PROBATIONERS AND MEMBERS. 169 to hospitality, but if I have no title to anything how can I either provide for my own household or distribute to others? No, these instances are the results of outbursts of zeal for the Lord's cause, and are not to determine a question as great as that of the right of possession of property by an individual. (B). The second part of this article states that Christians ought to give liberally to God's cause. Liberal giving is urged time and time again in the Bible and rewards are held out to those who impart of their goods. We could quote many passages that encourage it but space will allow the insertion of but two or three. "He that hath pity upon the poor lendeth unto the Lord, and his good deed will he pay him again.'' (Prov. 19:17). Jesus warned us against greed for gain: "Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal." (Matt. 6:19, 20) While St. Paul says ' He which soweth sparingly shall reap also sparingly; and he that sow- eth bountifully shall reap also bountifully " (2 Cor 9:6), and tells us to "charge them that are rich in this present world, that they be not highminded nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy; laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed." (1 Tim 6:17-19). A stingy Christian is like a marsh, always receiving but never giving out anything. He is the most sorrowful and contemptible mortal in the whole world. Like stoney ground he receives the rain, but gives no harvest in return. In all ages 170 A MANUAL FOR of the Church great liberality has always characteaized true Christians. Sacred histories abound with the record of their liberality. Do not you be one of those who are like a para¬ site, live on something else, but be willing, as far as is in your power, to give to the support of the Church, pastor, poor and every worthy cause. The best way is to set aside some regular amount each week or each month; not too large, else you may fail in keeping it up, but such an amount as you can pay. Then keep up this subscription regularly. Various methods are adopted in the Churches to raise money, and we are sure that your pastor would hail with delight a state¬ ment from you that henceforward you will pay a certain fixed amount to the Church. Oh, if we could only learn that all our acts are under God's all seeing eye, and neglect of the duty of supporting our Church and its various enter¬ prises, can only meet with his disapproval. Ancient Israel was taught to give a tenth of all their wealth unto the Lord Zacchaeus declared to Jesus that he gave one half of all he possessed to the poor How small compared with these offerings are the contributions which we make? Be willing to give, even at a great sacrifice. That which costs nothing is usually woith nothing and if you do not allow your church to cost you something do not be surprised if you find it of little help to you Let us look for a moment at a duty which cannot be sep¬ arated from that due your Church, and that is your duty to¬ wards your Pastor. There are some people who make a great mistake in this matter. To judge from their words and conduct you would suppose that the Pastor owed duties to everybody but that no one ever owed him any duty. He must be careful to discharge every obligation, but must not look for any one PROBATIONERS AND MEMBERS. to recognize a duty toward him. They seem to think that the pastor is like a football, made to be kicked about. Now, in such a view they are about as far wrong as they couid be about any matter in this whole world. There are duties which we owe to him. He has a right to expect your prayers for and active support of his work along all lines. Much can be done by praying more tor your pastor and criticising him less That he is perfect, he or no one else claims. But neither are you perfect. And if you truly are anxious to have the work move on, you will not be among .those who expect that everything he does will just suit you, and if not, then refuse to work. In every work, carried to a successful conclusion, there must be a head or directing authority. The superintending and responsibility of the work rests upon him. All cannot lead, all cannot be head. Some must be willing to be lead, some must be willing to obey As you are bound to be at work in the Church, if you wish to be a live Christian, so you must be willing to work under the direction and oversight of your pastor. To oppose his administration simply retards the work and pre¬ vents both him and you from accomplishing one half the good that would result from a united effort There are many different ways by which you can help your pastor if you wish to do so. Never forget that he is human, flesh and blood, much like yourself, in fact, and that just as you appreciate and are helped in life by little acts of kindness so is it with him. If he preaches a good sermon or proposes a good movement, do not be afraid to tell him. so. It will not make him vain. When the way seems es specially dark and people find fault of him unreasonably, give him the assurance by a word or by a note that you are with him in every light move. When sickness or trouble 172 A MANUAL FOR enters his home, do not suppose that every one else is help¬ ing, hence your assistance is not needed, but go and see and offer your services. Do not be like a weather-v;ine, blown about by every wind; but if you are with him then say so and let others know that you are on the side of the pastor and to uphold the law of the Church. Do not be among those, either, who oppose the pastor because he at¬ tempts to enforce the discipline of your Church. Too often we hear people say: 'Well, I do not care what the discip¬ line says, we do not do that way here; that is not our cus¬ tom " Every member in the Church has promised to obey the law, or else he would not have been received, and what law is the pastor to en'orce if not the church law ? He is under the law and so are you. To oppose him in the ad¬ ministration of the law is to break your solemn pledge made before God's altar and to be disloyal to your trust. If you are not willing to be governed by the law and fail or refuse to adopt the ways devised to secure a change of an objec¬ tionable law, but instead openly violate the discipline and oppose him who tries to administer it, then you are clearly in the wrong yourself and are in the wrong church as well. If you do not understand a matter do not go about com¬ plaining of your pastor and of his work; but be honorable, go straight to him and seek an explanation. He will cer¬ tainly be glad to explain the matter to you and will give you every satisfaction. These methods to help the pastor and many others will suggest themselves to you if you but once put yourself in sympathy with the work. And now there remain but two article more to explain. Let us turn to them. They are articles XXIII and XXVth. Article XXIIIrd reads as follows: "The President,the Con gress, the General Assemblies, the Governors and the Coun- PROBATIONERS AND MEMBERS. 173 cils of State, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the Constitution of the United States of America, and by the Constitutions of their re¬ spective States And the said States are a sovereign and independent nation, and ought not to be subject to any for¬ eign jurisdiction." To which is added the following foot note: " 'The powers that be are ordained of God, and ought to be re¬ spected, honored and obeyed. Subjection to civil government is one of the principal duties of all men, and was dignified and hou- ored by our Lord and his apostles: Though differing in form and polity, all civil governments rightfully command the obedience, loyalty and support of all Christians whom they protect and con¬ trol." This note to the article was not added until the General Conference of 1900 in view ol the Church in foreign lands. By this note the Church stated its belief that under whatever government men may find themselves they are to be subject • to the powers that be, "pray for and support the same at all times " The article recognizes the right of the United States to be a "sovereign and independent nation," over whom no for¬ eign power should hold jurisdiction. The grounds of this independence are set forth in the Declaration of Independ¬ ence and were purchased at a great sacrifice.* Again, this article states that the goverment is in the hands of the people. They are responsible as to the charac¬ ter of men who rule over them Ancient Israel was caution¬ ed time and again as to the kind of men whom she choose to * In the Revolution 5000 Negroes were fighting for American independence. 174 A MANUAL FOR rule over her. The direction was: "thou shalt provide out of all the people able men; such as fear God, men of truth, hating unjust gain; and place such over them to be rulers," (Ex. 18:21). For as a roaring lion and raging bear, is a wicked ruler over a people." (Prov. 28:15). It is the duty of every Christian man while being subject to the government, yet at the same time to struggle by every lawful means to see that righteous men are placed in authority. "When the righteous are in authority the people rejoice: but when a wicked man beareth rule, the people sigh." (Prov. 29:2). That the duty of Christians is to be submissive to authority is a truth well supported by the Bible teaching. St. Peter says ' 'Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do weU. For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men." ([ Peter 2:13-15). While St. Paul says: "Let every soul be in subjection to the higher powers: but as has been pointed out by other writers, Jesus himself was put upon his oath by the High Priest and did not refu.se to accept the oath, but at once answered, "And PROBATIONERS AND MEMBERS. the high priest stood up and said unto him, Answerest thou nothing? What is it which these witness against thee? But Jesus held his peace. And the high priest said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God," to which Jesus responded: "Thou hast said; nevertheless I say unto you. hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds heaven," (Matt. 25: 62-64). Also we are told that on several occa sions being brought into question, St. Paul called upon God as his witness. Now, if swearing before civil magistrates and in important matters, to give weight to our words with those who do not accept our profession as Christians, was always wrong, could we conceive that Jesus and St. Paul would have acted as they did? Certainly we cannot. To us the example of Jesus is conclusive in all things. God himself is conceived of as having confirmed his promise to Abraham by swearing by himself, since he could swear by none greater. (Heb. 6: 13). As to prohibiting swearing "the intention was to show that the proper state of Christians is to require no oaths; that when evil is expelled from among them, every yea and nay will be as decisive as an oath, every promise as binding as a vow.'' (Blackwood). But until that good time shall come Christians are not prohibited from taking an oath so long as it be done according to the word of Jeremiah (4:2) in justice, judgment and truth, that is with a full purpose of mind to disclose all that may be required, to seek to recall the events and in all things to speak the truth as we know it. If you have followed us through these Lectures you have been over considerable ground. The Creed, the XXV 178 A MANUAL, FOR Articles of Religion, the Lord's Prayer, the questions asked those read into full membership and much in reference to the Church in general and your Church in particular have all been treated of. Not, of course, at the length they should have, but we were compelled for lack of space to be brief. Perchance we have aroused your interest to such an extent that you will care to look further into these interest¬ ing and important matters ? As to your relation to Jesus Christ: to strive to obey him in all things is the test of your discipleship. His sheep hear his voice and follow him, He knows them and they know him. (Jno. 10:3,4) Nothing can replace obedience to him. "Behold, to obey is better than sacrifice, and to hearken than the fat of rams," (1 Sam. 15: 22), was the declaration of the old prophet. While He, who was higher than the higest, tells us that he came from heaven to do God's will, not his own. (Jno. 6: 38). In the roll of the book it is written of him, I delight to do thy will, O my God. (Psa 40: 7, 8. Whatever may oppose, and we forewarn you there will be many things, resolve that nothing shall deter you from the discharge of your duty as God gives you to see it. Keep employed in his work, be vigilant in noting and warding off the approach of evil, be bold in the cause of your King, and above all love him. Now, my dear reader, our prayer is that "the God of peace himself may sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame of our Lord Jesus Christ. Faithful is he that calleth you who also will do it." (i Thess. 5: 23 24). Farewell. PROBATIONERS AND MEMBERS. 179 A CATECHISM. Or Instruction to be Learned or Rehearsed b£j Probationers, (The following Catechism has b2en adapted to our use from that employed in the Protestant Episcopal Church.) Question. What is your name? Answer. N. or M. Q. Whence came you by that name? A. It was given to me at my baptism wherein I received the sign of regeneration, or new birth. Q. What promises were then made either for you, or by you? A. Three things were vowed and promised: First, that I renounce the devil and all his works, the pomp and vanity of this world and all the sinful lusts of the flesh; secondly, that I believe all the articles of the Christian faith; and thirdly, that I keep God's holy will and commandments, and walk in the-same all the days of my life. Q. Dost thou not think that thou art bound to believe, and to do, as has been promised? A. Yes, verily; and by God's help so I will. And I pray unto God to give me his grace, that I may be faithful to my life's end. Q. How can a sinner be saved? A. By repenting and forsaking his sin and believing on the Lord Jesus Christ, for by grace we are saved. i8o A MANUAL Q. Rehearse the articles of thy belief? A. I believe in God the Father Almighty, Maker of hea¬ ven and earth; and in Jesus Christ his only begotten Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary: suffered under Pontius Pilate, was cruci¬ fied, dead and buried: He descended into hell, thethird day he arose again from the dead: He ascended into heaven, and sitteth on the right hand of God the Father Almighty. From thence he shall come to judge the quick and the dead. I believe in the Holy Ghost: the Holy Catholic Church: the communion of Saints: the forgiveness of sins: the resurrec¬ tion of the body: and the life everlasting. Amen. Q. What dost thou chiefly learn in the articles of thy be¬ lief? A. First, I learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son who hath redeemed me and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God. Q. It was promised that you keep God's Commandments. Tell me how many there are? A. Ten. Q. Which are they? Af The same which God spake in the twentieth chapter of Exodus, saying, I am the Lord thy God who brought thee out of the land of Egypt, out of the house of bondage. I. Thou shalt have no other gods before me. II. Thou shalt not make unto thee any graven image, or the likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them nor serve them: for I the Lord thy God am a jealous God, visiting the in- PROBATIONERS AND MEMBERS. 181 iquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my com¬ mandments. III. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his {iame in vain IV. Remember the Sabbath day to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God. In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man ser¬ vant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made head ven and earth, the sea, and all that in them is, and resteh the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it. V. Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee. VI. Thou shalt not kill. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neigh¬ bor. X. Thou shalt not covet thy neighbor's house thou shalt not covet thy neighbor's wile, nor his manservant, nor his maid servant nor his ox, nor his ass nor anything that is thy neighbor's Q. What dost thou chiefly learn by these commandments? A I learn two things; my duty towards God, and my duty towards my neighbor Q. What is thy duty towards God ? A. My duty towards God is to believe in him, to fear 182 A. MANUAL FOR him and to love him with all my heart, with all my mind, with all my soul and with all my strength, to worship him. to give him thanks: to honor his holy name and word: and to serve him truly all the days of my life. Q. Who is thy neighbor ? A. My neighbor is every human being in this world, no matter of what country or race he may be. Q What is thy duty towards thy neighbor? A. My duty towards my neighbor is to love him as my¬ self, and to do to all men as I would that they should do even to me: to love, honor, and succor my father and mother: to honor and obey all civil rulers in authority over me: to submit myself to all my teachers, and spiritual pas¬ tors: to order myself lowly and reverently to all my betters: to hurt nobody by word or deed: to be true and just in all my dealings: to bear no malice or hatred in my heart; to keep my hands from stealing and my tongue from speaking evil, lying and slandering: to keep my body in temperance, soberness and chastity: not to covet other men's goods; but to learn and labor truly to get mine own living, and to do my duty in that state of life unto which it shall please God to call me. Catechist. Know this, that thou art not able to do these things of thyself, nor to walk in the commandments of God, and to serve him, without his special grace; which thou must learn at all times to call for by di'igent prayer. Let me hear, therefore if thou canst say the Lord's praver. Answer. Our Father, which art in heaven, hallowed be thy name, thy kingdom come, thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil, PROBATIONERS AND MEMBERS. for thine is the kingdom, the power and the glory forever, amen. Q What desirest thou of God in this prayer? A. I desire my Lord God our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him serve him, and obey him, as we ought to do. And I pray unto God that he will send us all things that are needful both for souls and bodies; and that he will be merciful unto us and forgive us our sins; and that it will please him to save and defend us in all dangers, both of soul and body; and that he will keep us from all sin and wickedness, and from our spiritual enemy, and from everlasting death. And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ. And there¬ fore I say, Amen, so be it. Q. How many Sacraments hath Christ ordained in his Church? A. Two only, that is to say, Baptism and the Supper of the Lord. Q. What meanest thou by this word Sacrament? A. Sacraments are not only badges or tokens of Christian men's profession, but rather they are certain signs of grace and God's will toward us, and do not only quicken, but also strengthen and confirm our faith in him. Q. How many parts are there in a Sacrament ? A. Two; the outward visible sign, and fhe inward spirit¬ ual grace. Q What is the outward visible sign or form in baptism ? A. Water, wherewith the person is baptized in the name of the Father, and of the Son, and of the Holy Ghost Q. What is the inward and spiritual grace? A. A death unto sin and a new birth unto righteousness. 184 A MANUAL FOR Q. What is required of persons to be baptized? A. Repentance, whereby they forsake sin; and Faith, whereby they steadfastly believe the promise of God made to them in that Sacrament. Q Why, then, are infants baptized, when by reason of their tender age they cannot perform them ? A. Because they promise them both by their sureties; which promise when they come to age, themselves are bound to perform. Q Why was the Sacrament of the Lord's Supper or¬ dained ? A. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive there¬ by. Q. What is the outward sign or part of the Lord's Sup¬ per ? A. Bread and wine which the Lord hath commanded to be received. Q. What is the inward part, or the thing signified ? A. The Body and Blood of Christ, which are spiritually taken and received by the faithful in the Lord's Supper. Q What are the benefits whereof we are partakers there¬ by? A. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine. Q. What is required of those who come to the Lord's Supper ? A. To examine themselves whether they repent them truly of their formers sins, steadfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be in char¬ ity with all men. PROBATIONERS AND MEMBERS, 185 FORM FOR RECEIVING- MEMBERS INTO FUEL CONNECTION. Address to the Congregation. Upon the day appointed, all that are to be received shall be called forward, and the minister addressing the congregation shall say: Dearly Beloved Brethren:—The Scriptures teach us that the Church is the household of God; the body, of which Christ is the Head, and that it is the design of the Gospel to bring together in one, all who are Christ's. The fellowship of the Church is the communion that its members enjoy one with another. The end of this fellowship are the maintenance of sound doctrine, and of the ordinances of Christian worship, and the exercise of that power of godly admonition and discipline which Christ has committed to his Church for the promotion of holiness. It is the duty of all men to unite in this fellowship, for it is only those that "be planted in the house of the Lord, that shall flourish in the courts of our God." Its more particular duties are to promote peace and unity; to bear one another's burdens; to prevent each other's stumbling; to seek the intimacy of i86 A MANUAL FOR friendly society among themselves; to continue steadfast in the faith and worship of the gospel; and to pray and sympa¬ thize with each other. Among its privileges are—peculiar incitements to holiness from the hearing of God's Word, and sharing Christ's ordinances; the being placed under the watchful care of Pastors, and the enjoyment of the bless¬ ings which are promised only to those which are of the household of faith. Into this holy fellowship the persons before you, who have already received the sacrament of Baptism and have been under the care of proper leaders for six months on trial, come seeking admission. We now propose, in the fear of God, to question them as to their faith and purposes, that you may know that they are proper persons to be admitted into the Church. Address to the Applicants. Then addressing the applicants for admission, the minister shall say: Dearly Beloved: You are come hither seeking the great privilege of union with the Church our Saviour has pur¬ chased with his own blood. We rejoice in the grace of God vouchsafed unto you, in that he has called you to be his followers, and that thus far you have run well. You nave heard how blessed are the privileges and how solemn are the duties of membership in Christ's Church, and before you are fully admitted thereto, it is proper that you do here publicly renew your vows, confess your faith, and declare your purpose by answering the following questions: Q i Do you here in the presence of God and of this congregation, renew the solemn promise contained in the Baptismal Covenant, ratifying and confirming the same, and acknowledging yourselves bound faithfully to observe and keep that covenant, and all things contained therein ? PROBATIONERS AND MEMBERS. x87 A. I do. Q. 2. Have you saving faith in the Lord Jesus Christ% A. I trust I have. Q. 3. Do you entertain friendly feelings towards all the members of this Church ? A. I do. Q. 4. Do you believe in the doctrines of Holy Scripture as set forth in the articles of religion of the African Metho¬ dist Episcopal Church ? A. I do. Q. 5. Will you cheerfully be governed by the Discipline of the African Methodist Episcopal Church, hold sacred the ordinances of God, and endeavor, as much as in you lies, to promote the welfare of your brethren, and the advancement of the Redeemer's kingdom? A. I will. Q, 6. Will you contribute of your earthly substance ac¬ cording to your ability, to the support of the Gospel, Church and poor, and the various benevolent enterprises of the Church? A. I will. Address to the Church. Then the Minister, addressing the church, shall say: Brethren: Yoh have heard the responses given to our inquiries. Have any of you any reason to allege why these persons should not be received into full membership in the Church? The Reception. No objection being alleged, the minister shall say to the candi¬ dates/ We welcome you to the communion of the Church ofGod, and in testimony of our Christian affection and the cordial A MANUAL FOR ity with which we receive you, I hereby extend to you the right hand of fellowship; and may God grant that you may be a faithful and useful member of the Church militant till you are called to the fellowship of the Church triumphant which is without fault before the presence of God. Then shall the Minister offer an extempore prayer, CONTENTS: Certificate of Probation ----- Page 3 Certificate of Membership. - - - - " 4 Dedication. - - - - - - - " ' 5 Preface. - - - - - - - " 6 Introduction. - - - - - - " 8 Lecture I. The Renewed Covenant. - " 12 Lecture II. The Christian Life. - - " 28 Lecture III. Prayer and Self-Examination. - " 43 Lecture IV. The Bible. - - - - "54 Lecture V. The Church. - - - "69 Lecture VI. The A. M. E. Church. - " 83 Lecture VII. Doctrine of the A. M. E. Church. - - " 98 Lecture VIII. Polity and Growth of the A. M. E. Church. - - " 113 Lecture IX. Public Worship. - - - "126 Lecture X. The Sacraments.—Baptism. - " 137 Lecture XI. The Lord's Supper. - - " 151 Lecture XII. New Duties. - - - " 165 Catechism. - - - - - - " 179- Form for Reception of Probationers. - - " 185