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CHAPTER XIV.
THE SATURDAY MEETING - FAMILY CONSULTATION.
      IT was a beautiful Saturday morning in the month of May. Everything was astir at Colonel Brown's, getting ready to go to the Baptist meeting. Contrary to the expectations of Mrs. Brown and Mellie, Colonel Brown and Frank declined going with them. When the ladies arrived at the church, they found an unusually large congregation for a conference meeting. This church adhered to the old custom of holding a meeting once a month on Saturday, to attend to the general business of the church.
      It has been said that "coming events cast their shadows before; "and at this time anticipations, that had ripened into a current report, had spread over the community, to the effect that Mrs. Brown and Mellie would join the church on that day, hence the large congregation. Many were there, prompted by mere curiosity, while some had gone in the capacity of spies, to take notes and report proceedings. The pastor preached a calm, dispassionate sermon, on "Christian Duty," which he discussed in three divisions: 1st. "Duty to God," 2d. "Duty to the church," and 3d. "Duty to the world." At the close of the sermon, the usual
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forms were observed, of inviting the church to sit in conference, and stating that the church was ready to receive applicants for membership. While the church engaged in singing that good old hymn: "Amazing grace, how sweet the sound," all eyes were turned in the direction of Mrs. Brown and Mellie, who sat with so much composure, that a general disappointment was visible all over the house. But while,singing the fourth stanza, and after the words: "His word my hope secures," Mellie arose alone, and with a calm, deliberate movement, evincing a fixed and steady purpose, took the designated seat. The pastor asked her to relate some evidences of her change of heart, which she proceeded to do in a voice so distinct, as to be plainly heard by the congregation. She said:
      "I grew up, believing that nature and education had given me all the qualification for happiness that I needed, but by reading the Bible and becoming better informed, I found this to be untrue. My conscience bore testimony to the fact that I was a condemned sinner, meriting only the displeasure of God. I sought to gain His favor by good deeds, and by various means that all proved unavailing, until by long and bitter repentance, I was led to the cross of Christ. There prostrated in the depths of humility, pleading the merits of Him who died for me, and trusting and believing in Him, I found peace to my soul. I fe1t that I was accepted of Him, and my sins pardoned. I felt no longer
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burdened on account of sin, but happy in a Saviour's love. I feel to-day to thank God that He led me out of the delusions of sin, into this glorious light of his love. And though I have often since then, felt a remorse of conscience for the neglect of duty I have nevermore felt that sense of condemnation, as I once did. I feel that I love my Saviour, and I wish to follow Him, and in obedience to His command, be baptized, to be united with His people, and to serve Him while I live on earth."
      No questions were asked, as all were satisfied; and she was, by a vote of the church, unanimously received as a proper subject for baptism, after submitting to which, as the initiatory rite, she would be entitled to all the privileges as a member of the church.
      After returning home, Mrs. Brown informed her husband that it was Mellie's intention to be baptized the next day, and also told him that she had nearly made the decision to be baptized herself; that she felt it her duty to do so, and that her conscience could not be easy until she discharged this duty. To which Colonel Brown replied:
      "I see no necessity nor reason for making all this ado in the community, by changing your church relations in your old age. My family, for several generations, have lived and died Presbyterians, and I trust that the most of them, at least, have gone to heaven. If they could go to
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heaven Presbyterians, why may not you, as well?"
      "Well," said she, "I hope that all your relatives that are passed away, have gone to heaven, but what has that to do with my duty to my Saviour? With me, it is not a question of going to ,heaven, but only a question of duty. I am not, as a Christian, a mere hireling, proposing to do certain things, for which I am to receive heaven as a reward. Salvation is a gift, but it is my duty to obey my Lord and Master."
      "I know," said he, "that there is nothing to be gained by arguing the question with you, so do as you please. And as regards Mei1lie, you know that I have always said, 'her and her Bible for it.' I was anxious to see what would be a child's conclusion on the baptismal question, from reading the Bible free from all restraints and prejudice. The problem is now about to be worked out, and I shall not object to her following her own judgment in the matter. She thinks that she is right, and she may do whatever she feels to be her duty. Whatever prejudice my education has given me, is against the Baptists, yet I am bonnd to admit that they are a very respectable denomination, and if what all history says of them is true, they are the most ancient denomination in existence. Except the Roman Catholics, the Baptists are the most permanent religious organization in the world; because, resting their faith and practice alone on the
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Bible, and rejecting all creeds or systems of human invention, they are less liable to change than others, whose Conferences and Synods are authorized to legislate and change their rules and practices as policy may dictate. The Baptists have flourished in all countries when not under the ban of proscription, and here in America they bid fair to become the largest and most powerful denomination in the country.
      "I have often thought that if precisely the same influences were brought to bear upon every person alike, there would not be half the difference in opinions that there is in religion. If all could be divested of the prejudices of education, there would be much more harmony in the interpretation of the Scriptures, and the great number of sects would be merged into one grand Scriptural Church. The different sects propagate the different notions, and thus the world is diverging from, rather than approaching harmony. But the Presbyterians are more respecttable [sic] than the Baptists. Their preachers are more learned, and they hold higher rank in society, at least in this region."
      Colonel Brown was a logical thinker, and well versed in the current history of the times; but he had a way of looking at every subject in the light of worldly interests, and worldly ambition. Rank in society was a grand idea with him. Every step was measured by the advantages to be gained by it. He courted popularity for himself, and was very jealous of every act of
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his family that might have a prejudicial influence. In this instance he saw that submission would be better than resistance, as to the effect on the public mind; so he acquiesced in his wife's decision, and promised to accompany her to the church on the next day, to appear, at least, that he made no serious opposition to the course his wife and daughter were taking.
      Finding matters entirely beyond his control, Frank resolved to endure. it all with as good grace as he possibly could, though he was far from approving the course of his mother and sister. Like his father he saw the wisdom of patiently enduring what he could not prevent, and ceased to cast any reflection upon them, further than was expressed by a very sad countenance. But there was another person in the family who took a very different view of matters; this was old Aunt Polly, the colored woman who had been a regular employee in the family as a house woman and cook. She came into the family room, saying:
      "Bless de Lord! I's so glad de Missus and Miss Mellie is gwine to be Baptists. I'se been a Baptist thirty years, an' I know 'twill do; nobody's gwine to be dissatisfied wid der baptism after dat."
      "Why is it, Aunt Polly," said Mrs Brown, "that you colored people are nearly all Baptists?"
      "Lor Missus," she replied, "n----- mity ignorant, but dey loves de truth. Den, you knows,
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dey have been raised to 'bey de commands of der Master, an' dey think of nothing else but to do as dey are told. So when dey becomes servants of Christ, all dey ask is what he have 'em do; and when dey see him go down into de river to be baptized, and den hear him say 'follow me,' dey go right along an' 'bey him, widout trying to do some oder way, and den say dey didn't know no better."
      That's right, Aunt Polly," said Mellie, "stick to the commandments and you will make no mistakes."
      "Yes, bless you chile," said she, "I never know'd dat you were sich a strong Baptist before de day you talked wid dat Camerlite preacher. It done dis ole soul good to hear you; I des laft all over."
      "Why, did you hear me talking to Dr. Atwood, Aunt Pollly?" asked Mellie.
      "Ah!" said she, "you're rite, I did. You see I finished cleanin' up de kitchen, and den I slip aroun' to hear what you all talkin' 'bout; an' when I hear you talkin' sich strong Baptist talk, I slip behind de door an' hear all you say. I'se so proud you such a true Baptist; but I jes 'spected dat, when, long time ago, I saw you readin' dat little Bible so much ; an' many times dis ole soul prayed for dat, an' her prayers are now answered; thank the Lord."
      "You don't seem to like the Campbellites much, I see," said Mellie.
      "Whoopee! dis ole darkey'll never be no
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Camerlite. No, never. I knows too much 'bout 'sperimental religion for dat. People dat have larnin may talk about doing religion, an' working der way to heaven, but I can't see how dat is. I'se very ignorant, an' if I'se to 'pend on doing everything jes right, I might miss some things an' den when I go to heaven dey not let me in. I wants dat good, old fashioned religion dat I can feel, for when I'se happy I knows it, an' feels I'se in de right road. It is little dat I knows about de readin' of de Bible, but der is one text dat I wouldn't give for all de Camerlite preachin' in de world. It's 'By grace are ye saved, through faith, and that not of yourselves; it is de gift of God: not of works, lest any man should boast.' Wise people may know some oder way to heaven, but dis ole soul is going to 'pend on Christ for de Saviour - she is now, shore Ah! when I hear a person say dat dare is no sich ting as a 'sperience of grace, it proves dat dey knows nothin, 'bout it, like demselves. Faith in de Lord, and grace in de soul; dat's de 'complishment for heaven - 'tis now, shore."
      Frank, who had been listening to these remarks, asked, "What
      "Lor, chile," said she, "dat's de easiest ting 'splained in de world. It is to take God at his word; to trust in his promises; to hold fast, an' never let 'em go. We don't try to do nothin' 'ceptin we have faith, but wid faith we can do all tings. Now don't you remember chile, when you was drivin' out in de carriage, an' comin' to
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de ole bridge on de creek, you were afraid to cross it. You thought maybe it was rotten, so you didn't have faith in it; an' you was gwine to hunt some oder way home, but a man happened to come along an' told you dat de bridge was sound an' safe, so you took his word for the truth; you have faith, you 'pend on de bridge you drive on it, and come over safe an' sound. Now your faith caused you to go forward an' get over de creek, an' dat's what I calls saving faith. Christ is able to save everybody, an' if we have faith to venture on him, he will carry us s·afely over de stream of death, to de promised land. but if we have no faith in him an' try to find some oder way, he will not take us over no more dan de bridge did you while you would not venture on it for lack of faith. Long time ago I didn't have faith, den I sees heaps of troubles. I felt dat I was lost, an' didn't know how to find de way; but when I have faith, my troubles all gone, an' I feel glad. •ro have faith is to 'pend on de Saviour, to trust him, have confidence in him, an' venture on him an' never let him go."
      "O, yes Aunt Polly," said Frank, "that all sounds very nice - it's quite an easy way, perhaps; but I thought that awhile ago you were going to be saved by obedience - by obeying the commands. Is not this your doctrine?"
      "Lor, chile," said she, "whenever you have faith, an' 'pend on de Saviour, an' feel dat your sins are pardoned, den yon gwine to love dat Saviour an' try to 'bey Him - dat's de gospel,
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chile. Den you'll want to be baptized, too, because He has commanded it. But people who go an' be baptized, an' 'bey de commands, all because dey 'fraid of going to hell, won't never get in heaven for dat - now dat's shore. Long ago, when 'us cullered' folks were in slavery, on ole Master's plantation, some of de n------ 'beyed orders an' (part of de time) worked first-rate, just because dey wel'e 'fraid of de lash; but dem were de meanest n------ on de plantation; you couldn't trust dem out of your sight. But some of 'em loved ole Master, an' delighted in 'beying orders an' working for him. Because dey loved him dey wanted to please him. Dem n------- would do to trust anywhere. An' dat's de way it is about serving de Lord. All dat jes 'beys commands 'cause dey 'fraid of hell, or to please de world or make 'emselves popular, don't love God - have no confidence in Him, and He has no confidence in dem. Dey are hypocrites - an' dat's what's de matter.
      Aunt Polly was conscientiously honest, and her deportment showed her to be a genuine Christian. One of the features distinguishing the ushering in of the Christian era, was "the poor have the gospel preached unto them;" and a highly commendable feature of that gospel, is, that it is plain and simple that the unlettered, as well as the learned, may comprehend its principles and realize its benefits. Of Christ it is said, "the common people heard Him gladly." While Aunt Polly could not read the Bible,
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enough of it had been taught to her for her to understand the principles of the gospel plan of salvation; and in relation of the experimental evidences of Christianity, she knew as much as the wisest ; for Jesus said of His people, "they shall be all taught of God." She walked by faith, trusting to the internal evidences of the Spirit to assure her of her acceptance with God; and with a never flagging hope pointing her mind upward and a zeal for the Master's cause that never grew cold, she went humbly forward in the discharge of her duties, bearing daily testimony to the truth, that true religion has in it a power to control the conduct of its possessors. She was one of the few of her race that abhorred the wild fanaticism that so frequently characterizes their meetings, aild adhered to a consistent life of faith and humility. She accepted her sphere in life ; tried to do her duty to both God and man; and had the confidence of all who knew her.
      Those who choose one sect because of its aristocracy, and reject another because of the humble sphere of some of its adherents, may learn a lesson from this incident related by Mr. Spurgeon: An aristocratic professor of the religion of the humble Saviour, was on her deathbed, and her pastor came to comfort her. As he talked to her of that glorious heaven in which she hoped soon to dwell, she interrupted him by saying: "My dear pastor, are there not two places in heaven? one for me, and one for Betsey
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in the kitchen? She is so unrefined!" The pertinent answer was: "You need not concern yourself, my sister, about the arrangements in heaven, for you will never get there unless you get clear of your cursed pride."

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CHAPTER XV.
SUNDAY - THE SERMON - THE BAPTISM.
      SUNDAY was a beautiful day; the sun shone with all its brightness; the sky overhead was serene and blue, and the green leaves, nestling in the breeze, made the day surprisingly delightful.
      Col. Brown, with his entire family, were early at the church; and, at the appointed time, the pastor entered the stand, introducing the service by the usual preliminaries, and announced as a text "Blessed are they that do his commandments, that they may have a right to the Tree of Life, and may enter in through the gates into the city." - Revelation 22.4. He stated that the subject to be discussed, was: THE CHRISTIAN's RIGHT TO THE TREE OF LIFE. "Man," said he, "was lost in the garden of Eden, as a consequence of his disobedience to the command of his Maker. He was driven from the garden, and a flaming sword, which turned every way, was placed to guard the way against man's approach to the Tree of Life. This was doubtless an evergreen tree, pointed out to man as an emblem of eternal life. The flaming sword in the hands of Justice, was an emblem of the wrath of God, because of man's transgression. God's law had
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been violated, His sovtJreign authority spurned; and Justice .demanded satisfaction before man should again approach the Tree of Life and live forever. The decree of God had gone forth: 'Dust thou art, and unto dust thou shalt return.' '•rhe dust shalt return to the earth as it was, and the spirit to God who gave it.' Man must yield to this immutable decree and give up this mortal life and unassisted by Mercy, his spirit must return to God, only to be banished from His presence. But, 'God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' Christ fulfilled the law by a life of strict obedience to all of its moral requirements; offered Himself a sacrifice for man's transgression, and gave His own life as the price for man's redemption. Christ honored the law, and died in man's stead, that God might remain just, and man be saved. Possessing both a human and divine nature, qualified Him for mediation between God and man. He suffered on the cross until Justice was satisfied, then, crying out, 'It is finished,' Justice and Mercy met together, and Righteousness and Peace kissed each other, before the altar of His sufferings. He died for our offenses, and was raised again for our justification. He has become the author of eternal salvation to all them that obey Him, and the end of the law for righteousness to every one that believeth.
      "Yet, although Christ offered a meritorious
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sacrifice, and Justice demands no more, the flaming sword is not removed. It yet guards the way to the Tree of Life (through the law) as before. The law yet claims its penalties of all transgressors; it must have a perfect obedience, else none can gain access by its authority; but Christ, rendering this obedience and becoming the end of the law, has opened up through the gospel a new and living way. Christ said, 'I am the way;' and when the old prophet, Isaiah, had a vision of this way, it appeared to him so plain, that he said 'the wayfaring man, though a fool, need not err therein.' Yes, this way is plain. 'Believe on the Lord Jesus Christ and thou shalt be saved.' Faith leads to love and obedience. 'Ye are my friends if ye do whatsoever I command you. This way is said to be narrow, yet it is plain and clear of obstructions. It is so easy of access that whosoever is willing to walk therein may readily find it. But it must be entered through the strait gate of self-denial. This is only difficult because just on the other hand, the broad road, that leads to destruction, is entered by the wide gate of self-indulgence.
      "Would you walk in this new way that has been opened to the Tree of Life, and escape the edge of the flaming sword? Then enter in with humility and prayer; enter it with repentance and faith, and such faith as produces love and willing obedience to all the commands of Christ. When He came out of the baptismal waters of the Jordan, the Holy Spirit, in the likeness of a
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dove, came down to attest that He is the Son of God, and after His conference with Moses and Elias, on the Mount of Transfiguration had ended, a voice from the cloud was heard saying: 'This is my beloved Son. hear ye him.' Those who hear and obey the Son of God, shall have a right to the Tree of Life, and may enter in through the gates into the city. The Christian will enter Heaven by a right derived from Jesus Christ. His followers have a title to Heaven that is sealed with the blood of the everlasting covenant; and as an earnest of their inheritance, they have the Holy Spirit to bear witness that their rights are secure."
      The sermon of which this is but a brief outline, was closed with a glowing description of the holy city, the new Jerusalem, which the lovers of Jesus shall one day enjoy. The effect on the congregation was almost magical. All were electrified by the eloquence of the speaker; and the subject had taken hold on the minds of very many present. There was many a "weeping Mary," and "trembling jailer," ready to inquire, "What must I do to be saved?" and not a few of the old hardened sinners were made to feel their need of salvation, and with Agrippa of old, to say, "Almost thou persuadest me to be a Christian." The full results of the sermon will be known only in eternity.
      The pastor then requested all who desired to witness the administration of baptism, to repair to the ford of the little river, but a short walk
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from the church. "This," said he, "might have been as well attended to here at the church, as we have a baptistery that affords water sufficient for the purpose, but the young lady to be baptized prefers going to the river, as it more resembles the earliest customs of the disciples. It is some more trouble, to be sure; but a little inconvenience should never be weighed in the scale against duty. I am, myself, partial to baptizing in a river, or a place of much water, because it seems more fully to follow in the footsteps of my Master, who, in my imagination, I can see going down the banks of the river Jordan, where His forerunner, John the Baptist, laid Him beneath the yielding wave, and raised Him up again, thereby prefiguring His death and resurrection."
      Arriving at the water, the pastor took an eligible position, and announced that the church was present and ready to hear the profession of faith of any other person who might feel disposed to confess Christ before the world, by being baptized in His name, and after His example. That it was the duty of all Christians to obey the commands of Christ, and that baptism is the first duty enjointd after believing and realizing pardon.
      Mrs. Brown went forward; told something of her experience from the time of her conviction for sin, until she found peace by trusting in Christ. She referred to the trials she had encountered on her Christian journey, and
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especially of her change of views relative to baptism, which had led her to pursue the course that she was then taking. What she had received for baptism had failed to bring the answer of a good conscience toward God, and she wished to be baptized after the example given by Christ.
      All knew her to be an exemplary Christian, and the church was unanimous in her reception.
      Mr. Coleman was not a controversialist; whatever he believed he preached as truth, and not a debatable question. He would give his own views in plain terms, but seldom alluded to the views of others, or even intimated that others differed from him. His motto was: "Preach the truth, and error will give way before it."
      "Here are two sisters," said he, "who have come forward to receive baptism at the hands of this church. This is the way that a public profession of discipleship of Christ is made. They are here to submit to the initiatory rite of a Christian church - to take the oath of allegiance to the King of kings and Lord of lords. Baptism does not originate the obligation to serve Christ, but it is a public acknowledgement of it. It must be a voluntary, personal act, else it fails to be obedience. It does not actually wash away sin, but is emblematical of it. It is a symbolical illustration of death and the resurrection. The body is buried beneath the waves, emblematical of dying and going from sight; it is raised again, typifying the resurrection from the dead. As a declarative action, baptism signifies a death
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to sin and a resurrection to a new life; it also declares the believer's faith in a once dead, but risen Saviour. It declares our faith, that though our bodies must die and be buried or hid from sight, they shall yet, by the power of God, come forth again in the Saviour's likeness. Baptism is an ordinance of the New Testament; it belongs exclusively. to the Christian gospel dispensation. The authority for it, is Christ himself. The obligation to perform it, is just as binding on believers as any other command of the gospel. Would we be faithful to our Master, we must neglect none of His commandments. Here are two persons that have had water poured or sprinkled on them, but this has failed to satisfy their consciences, because that was not the action that Christ commanded nor the eKample that He gave. They now propose to be buried with Him by baptism. After this, they will doubt no more that they have been Scripturally baptized. None doubt this; all denominations of Christians accept immersion as Scriptural baptism. Then, is it not best to accept that which no one doubts, instead of that which so many dispute, and with which so many become dissatisfied? Were I to offer any of you choice of two bills of money, telling you at the same time that everybody endorsed one as a genuine bill but that there was a dispute about the other - that by many it was suspected of being a counterfeit, which would you take, the one doubted, or the one that was good beyond question? Sprinkling and
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pouring are by many doubted, and with them, many become dissatisfied; but that immersion is genuine baptism, is undisputed and indisputable. It is Scriptural; it satisfies the conscience; and illustrates the most important doctrines of the gospel."
      After singing a hymn and offering a prayer to the Throne of Grace for guidance to the persons about to profess the Savour before the world by an ordinance of Christ's appointment, the pastor led the ladies down into the limpid stream, and in the presence of a large assembly of spectators, the mother and daughter were laid beneath the yielding wave - illustrating a death to sin; and raised again - illustrating the rising to a new life.
      Coming up out of the water, Mrs. Brown remarked: "Now I have a conscience void of offense toward God, that I could not have while living in disobedience to His command."
      She exhorted others to go and do likewise. She exhorted others to go and do likewise. Mellie's face wore a smile of surpassing sweetness. Calm and deliberate in her manner, she repeated the language of the text, "Blessed are they that do His commandments." Then she said: "Thank God for the Bible; it has taught me how to love the Saviour, and how to obey Him."
      Col. Brown and Frank were deeply affected by the services of the day; and hopes were inspired that soon there might be another baptized household after the apostolic pattern.
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      A few days afterward, Col. Brown told his wife that Mr. Coleman's sermon had knocked the scales from his eyes in reference to the importance of trusting in Christ for salvation. That he had never before understood why he could not be saved by simply being a moral, honest and upright man. He had never thtmght of the fact that the flaming sword had not been taken down, but still turned every way to guard the way to the Tree of Life. This view of the subject alarmed him, and he saw that the only way to be saved was by trusting in Christ, who is the way, the truth, and the life. Like thousands of others, Col. Brown had never realized the distinction between the law and the gospel, but when he saw the necessity of a perfect obedience to the law, in order to escape the sword of Justice, he was enabled to comprehend the advantages offered to man in the gospel, by securing an entrance through the new and living way that Christ has opened for the salvation of His followers.
      Reader, you cannot be saved by a law-righteousness, because the sword still guards the way to the Tree of Life - it has never been taken down. If thou art unconverted, get into that strait and narrow way that Christ has prepared. Strive to enter in at the strait gate, for many will seek (otherwise) to enter, and shall not be able. All who obtain a passport from Christ, will have an undisputed right to enter in through the gates into the Holy City,
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and to pluck the golden fruits from the Tree of Life, and live forever. Think not of a law-righteousness. "By the deeds of the law no flesh can be justified; but Christ is the end of the law for righteousness unto every one that believeth."
"The law condemns, and makes us know
What duties to our God we owe;
But 'tis the gospel must reveal
Where lies our strength to do His will"
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CHAPTER XVI.
COMMUNION.
      "MELLIE," said Nannie Gordon "there is one thing that will always keep me from being a Baptist. I believe in immersion, but I can't approve of your close communion. Why, last Sunday when Dr. Farnsworth invited all Christians of every name to come to the Lord 's Table, there sat you and your mother, and a number of other Baptists, all looking on, and not one of you accepted the invitation. I can't see how you can do so. Does your mother think that because she has joined the Baptists, she is too good to commune with Presbyterians any more!"
      "Now, Nannie" said Mellie, "wouldn't it have looked strange for her to have gone and communed with them? Had they not just excluded her from their church? and for nothing else only because she said that nothing but immersion was Scriptural baptism, and that infants ought not to be baptized at all? Do you suppose they wanted her to commune with them?"
      "O, yes, Mellie; she is now a member of another church, and we invite all members in
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good standing in other churches, to come to our communion," said Nannie.
      "But, Nannie, do you think that being a member in another church, makes my mother any better than she was when they excluded her from their communion? She has joined a church holding the very same doctrines for which she was excluded from the Presbyterians, and now, where is the consistency in inviting her, or any other Baptist, to their communion? Why should any church invite to the communion, members of other churches holding doctrines for which they would exclude one of their own members? The Baptists, Nannie, are consistent. They would exclude a member for teaching or practicing infant baptism; or for sprinkling and pouring for baptism, and they will not commune with the members of any church that believes and practices these things. Do you see any consistency in a church excluding a member one day, and the next day inviting that excluded member to commune with, them, without asking any confession? If this is consistency, it is strange consistency."
      "Well," said Nannie, "I don't know anything about it. I always thought the Baptists wrong about communion; perhaps it's only because I have heard others say so. I never took the trouble to look into the cause myself. It may be, after all, that they have a good reason for their course."
      "You know very well," said Mellie, "that all
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my partiality for the Baptist church has bean derived from the Bible; it was not so from choice, but because my understanding of the Scriptures compelled me to it. My early teachings were opposed to everything in that direction, but since I came to read and understand for myself, I can only wonder that all Christians are not Baptists. I can't see how they can take the Bible for a guide and be anything else."
      "Now, Mellie tell me candidly, don't you think that all Christians ought to commune together?" asked Nannie, with much earnestness as though she had the whole argument in a nutshell."
      "Certainly I do," replied Mellie, "but the very argument that proves that they ought to commune together, proves that they ought to live together in the same church. They ought all to do just what the Bible tells them to do, and if they did they could all live together and commune together, too. But how can we have harmony without agreement, or communion without union? We do not want a mere pretended union when no real union exists. While each denomination has opposing doctrines and practices from every other, I can see no better way than for each to attend to its own business in its own way, and let the others do the same."
      "I think they do that near enough," said Nannnie.
      "Yes," said Mellie, "they do in everything except communion. Other denominations never
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invite the Baptists to take a part in their church matters only when it comes to communion, and then it sometimes looks like they do it just to get an excuse to abuse us for not participating; and if they thought we would, perhaps they would not give us such pressing invitations. But then you know, Nannie, that the denominations are generally agreed that none but baptized persons have a right to partake of the Lord's Supper. And they agree, too, that immersion is Scriptural baptism. Therefore, on this ground, others can, without a sacrifice of principle, invite the Baptists. But while the Baptists deny that anything else than immersion is baptism, they can't invite others without sacrifice of principle that would bring them into confusion. Don't you see that upon this common ground, the Baptists must remain close communionists, or else endorse sprinkling and pouring as valid bapitsm?"
      "Well, but Mellie, your church don't invite every one that has been baptized by your own ministers. There is Mr. Halladay, who once belonged to your church, you know, but since he quit and joined the Methodists to be with his wife, he is not invited to the Baptist communion, any more than if he had been only sprinkled by the Methodists. And you can't say that he has not been baptized, for Mr. Coleman, your own pastor, baptized him."
      "Yes, yes," said Mellie; "I am glad that you mentioned that case, for it brings out the question
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on its merits. There is the point that other denominations can't see, or, rather, as it seems, won't see. It is not baptism alone that gives the right to a seat at the Lord's Table; if it were, every baptized reprobate that had ever been excluded from the church, might claim it. It is, strictly speaking, membership in the church that gives the right. Baptism only gives a conditional right. No one can be a member in a Baptist church without baptism, and none can come to the Lord's Table without membership. So you see there are two conditions to be considered, instead of one. Baptists hold that repentance and faith are prerequisite to baptism, and that baptism is a prerequisite to membership, and that all these are prerequisite to communion. Baptists do not assume the authority of legislating for the Lord. They regard Christ as their Head and Lawgiver, and the church His executive, to see that His laws are properly enforced. They regard the communion table as the Lord's, and not theirs; and they, therefore, feel authorized to only admit those who have the legal qualifications."
      "Well," said Nannie, "I declare I never thought you had such arguments as these in your favor. I have always heard it charged that it was just a kind of bigoted inconsistency in the Baptists that made them so restricted in communing, but you seem to offer a reason for all you do."
      "O, yes," replied Mellie, "but you begin to
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see that the bigotry and inconsistency are on the other side, if any there be. It is strange that they should manifest such earnest desire to commune with us, when, if we were members with them, holding and teaching as we do, they would exclude us as they did my mother."
      "Come, Mellie, don't charge us with more than we are guilty of. I hope we are not so inconsistent as that," said Nannie.
      "Why, Nannie, have not the Presbyterians refused to let my mother live in the church with them? And, then, have they not afterward invited her to commune with them, and some of them even abused her for not doing so? Now, the Baptists will not commune with any that they will not live with, nor will they live with those that they will not commune with, and, again, they will not commune with those who will not live in the church with them. And this I call true consistency," said Mellie.
      As Nannie stood reflecting and seemed to have nothing more to say, Mellie continued:
      "I investigated all these things before I joined the Baptist church, and I fully understand and approve them. I think that we are much nearer right, and a great deal more consistent, than those who abuse us for our convictions of duty, and then invite us to commune with them, contrary to our known wishes. Now, there is Mr. Smith, the Methodist preacher, who always invites the members of all denominations to participate in the Lord's Snppcr, but if you have
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noticed him closely, you have seen that he almost invariably says some hard things about the Baptists, as though he wished to hurt their feelings, so as to be sure to keep them back. And, then, to[o], he said in a sermon that the doctrine of Predestination and Election, as taught by the Presbyterians, 'had its origin with the Devil,' and that to it 'thousands would owe their damnation in hell.' He is a very rough spoken man, you know, and Dr. Farnsworth felt his cuts so sensibly that he said 'the people ought not to go to hear such a man preach.' Still they invite each other to the Lord's Table, and partake of the elements together, just as though there was a perfect agreement between them. Mamma says that she thinks open communion, so-called, is a hobby to delude the people, and keep up a prejudice against the Baptists. Any one can see that there is no consistency in abusing and accusing each other of teaching false doctrines, and then coming together to celebrate the Lord's Supper. By this they say to the world, 'Behold, how good and how pleasant it is for brethren to dwell together in unity,' and yet there is no unity, nor do they dwell together. They publicly profess what does not exist. As they profess in communion that they dwell together in unity, why don't they bury their differences and all unite in one church organization? Baptists say, one Lord, one faith, and one baptism - hence, one church, or order of churches, and, then, one communion table. Those who will not agree with
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them in this, they leave to their own choice. They strive to obey the laws of Christ as they understand them, and ask nothing of their opposers but to be left to follow their honest convictions of duty."
      "Well, indeed," said Nannie, "I confess that you have greatly enlightened me on this subject. I never before saw the standpoint from which the Baptists look at the communion question; and I find that looking from different standpoints very materially changes the appearance of things. I must agree that the practice of the Baptists is entirely consistent with their faith in the premises. I never thought about membership and fellowship in the church, nor about unity of faith having anything to do with it, nor that open communion churches commune with those whom they will not live in the church with, and who, if permitted, would not live with them. This is such a ridiculous absurdity, that I don't see why they have not abandoned it long ago. I, for one, will never again speak harshly of the Baptists for their restricted communion."
      "I am right glad to hear you say so, Nannie," said Mellie, "and I wish that all others could arrive at the same conclusion. It would greatly advance the cause of religion if all attended strictly their own business and let others alone. You girls in school, a long time ago nicknamed me, you know; I did not like it then, but now I am proud of the honor of being called 'THE LITTLE BAPTIST.'"
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"I do wish that all could agree and go along together. it would be so much better," said Nannie.
      "I do with all my heart," replied Mellie "Christ prayed that all His people might be ONE; and if they were only united, they would form a mighty host, before which infidelity and all the powers of evil would be bound to give way, and the knowledge of the Lord would soon cover the earth. It is the dissensions among Christians, begetting jealousies and envyings, that fosters the spirit of infidelity, and retards the conversion of the world. If all would unite upon the teachings of Christ and the apostles, the Baptists would stand in harmony with them, and strife would be at an end. Baptists are not to blame for the multiplicity of sects, for they believe all that the Scriptures teach, and are willing to practice it. Others believe all that Baptists do, and if they would only stop there, we could all easily unite, but they will go beyond what is revealed in the Bible, and teach 'for doctrines the commandments of men.' Then, because we will not follow them in these traditions, they turn upon us with the cry of 'bigotry,' 'selfishness' and 'close communion.' For instance, the Scriptures teach that believers in Christ are proper subjects for baptism; Baptists say this, and other Christians agree with them. No one questions this position; it is undisputed ground. But, then, others persist in teaching that unconscious infants are also proper
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subjects for baptism, and as Baptists cannot find authority for it in the Bible, they cannot agree to it. Again, all Christian denominations agree with the Baptists that immersion is Scriptural or valid baptism. At least, they accept the immersed as Scripturally baptized; and if they would only practice what all, in common, agree is right upon this point, there would be an end of controversy. But they go beyond this and practice forms that have neither example nor precedent in the Bible; hence Baptists object to them as infringements on the laws of Christ, and do not adopt them. If all would consent to only practice that for which a plain precept or example can be shown in the New Testament, then, as a band of soldiers in one common cause, we might go forward under the Saviour's banner, to conquest and victory."
      "I am afraid," said Nannie, "that you attach too much importance to baptism. If it does not wash away sin, but consists only in the use of water as a ceremony, what difference can it make whether there is much or little water used?"
      "The difference, Nannie," said Mellie, "is that Christ told us what to do, and went himself down into the river Jordan, and gave us the example. Another very striking difference is in the design of the ordinance. Baptists use water, or perform the action in water, with an entirely different design from all others. Somebody is wrong - somebody is unscripturally baptized;
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first, in the mode or action, and secondly, in the design. A wrong design must destroy the validity of the ordinance, as well as a wrong mode. Therefore, if the Baptists are right as to design and mode, all others are wrong; but if others are right as to design and mode, then the Baptists are wrong, and hence, unscripturally baptized.
      "You will confer a favor by enlightening me relative to the difference in design," said Nannie.
      "Well, if you will patiently hear me," said Mellie, "I will try to do so. Without confining certain Pedobaptist denominations to their written creeds, but allowing that they have outgrown them, we will suppose that all agree that baptism is not a saving ordinance, but only declarative in its significancy. With the Disciples, unless designed as a saving ordinance, it means simply nothing, except as an illustration of death and the resurrection. As regards the person baptized, it declares nothing, past, present nor future. Though Scriptural in action, it is incomplete in design. Pedobaptists are confined to no specific mode or action, therefore, it must be the water alone that declares the design. Some say that by the pouring of water, they illustrate the pouring out of the Holy Spirit on the heart. Others assume that the water represents the purifying influence of the Spirit; while others, still, say it is merely a dedicatory ceremony, employing the use of water, at the
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hands of a Priest or Minister, and that its virtue, efficacy, significancy, or whatever it may be called, is derived from the official position of the Priest or Minister applying it. But it is clear that the pouring out of the Holy Spirit is not in form, but only in power, and this action can no more be represented by the pouring of water, than could the pouring down of the heat of the sun of a hot summer day. Water, in itself, does not represent or illustrate purification, for this is only done by washing - immersing or submerging. Purification or cleansing comes by the act of washing the thing in or with water, and not by pouring or sprinkling water on the object to be cleansed. Nor can we believe that the hands of the Priest, his official position, or his prayers, add any holy influence to the water; to do so, would be to admit baptismal regeneration at once.
      "Baptism consists of an action in water, or of a performance declaring the subject's death to sin, and resurre\ition to a new life. To show that it is the action .and not the water, that represents and declares a thing or fact, let me give you some examples by way of illustration. Pilate declared his innocence of the blood of Christ by the simple act of washing his hands in the presence of the people. It was not the water but the act of washing in the water, that declared his innocence. Christ washed his disciples' feet as a declaration of humility. Humility was here expressed; but how? Did the
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water, 'Or the application of water express it? Could sprinkling or pouring water have done it? No, none of these; but the act of washing the feet expressed it in a beautiful and striking figure. Baptism, in one place, is referred to as 'the washing of regeneration,' and again, as a ceremony symbolizing purification. But what is it that gives it this signification? It is simply because things are cleansed or purified by being washed in water, and the submerging - immersion - washing of a person in water, figuratively declares a spiritual cleansing or purification. But the figure is always in the action, never in the water. As Pilate declared his innocence by washing his hands, and Christ exhibited his humility by washing his disciples' feet, so in immersion we declare a death to sin and a rising again to a new life. Immersion declares the washing of regeneration, the cleansing from sin, and expresses faith in a once dead but risen Saviour. Coming up from the watery grave, we profess a renewal of heart, and exhibit a purpose to walk in newness of life. Like the children of Israel, who, by the passage through the Red Sea, renounced the land of Egypt, and confirmed their allegiance to Moses as their deliverer, and exhibited their confidence in him as their leader. [W]e, in baptism, renounce the dominion of sin, pledge allegiance to Christ, and take upon us an obligation to follow him as our leader. The parallel is so striking, that the apostle could justly say that the children of Israel were 'all
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baptized unto Moses in the cloud and in the sea.' In the days of Moses this would have been an unmeaning expression, because baptism, as a religious illustrative ceremony, was then unknown. But when known, and its teachings understood, as in the days of the apostles, the two afforded a beautiful analogy.
      "Christ instituted in his church two ordinances: Baptism and the Lord's Supper. These two, figuratively illustrate all the important doctrines of the gospel. Baptism is emblematical of Christ's death and resurrection; declares a death to sin, and a purpose to lead a new life, and typifies the death and resurrection of our bodies; while the bread and wine used in the celebration of the Supper, are emblems representing Christ's broken body and shed blood, by the use of which we declare our faith in his second coming. The participation in this is not to show our love for family and kin, our respect for our friends, nor confidence in the christianity of our neighbors. It was instituted in the church, and should be observed by the church only in a church capacity. The right of a church to administer communion, extends no further than her right to exercise discipline. Those who are not under her discipline cannot claim her most sacred privilege. The purpose is remembrance of Christ crucified for us, and as oft as the church exhibits these emblems, she shows forth the Lord's death, and declares to the world that Christ will come again. Baptism is a prerequisite
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to membership in the church, which must be legally and Scripturally obtained prior to the granting of the right to a seat at the Lord's Table."
      "Then, you presume to say that there is but one church, I suppose," said Nannie.
      "I presume to say," said Mellie, "just what you and all others must admit is true: that is, there is not, and cannot be, but one Scriptural church. I say nothing against the piety and religious deportment of the many Christian denominations, or churches, if you prefer the term; but for a church to be Scriptnral, it must conform its doctrine and practice to the Scriptures. If you grant that any one denomination is strictly Scriptural in its faith, practice and organization, you can but admit that all others are unscriptural in proportion as they differ from this one. No two that differ can be equally Scriptural. Two opposites cannot be alike, or in the same place."
      "I understand you, now," said Nannie, "and begin to see that you Baptists are not so illiberal, after all, as you are usually charged of being. You mean that errors in the doctrine and practice of a church, do not necessarily destroy its claim to christianity, but only invalidates its claim to be a Scriptural organization; that while a wrong design and a wrong action in baptism, may destroy its claim to be a Scriptural church, this does not unchristianize the membership, nor render them unworthy of confidence
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and respect as Christian people. It is not about whether we are Christian churches or not, that the Baptists raise the question, but as to whether we are Scriptural churches. Well, that's not so bad. If we are strictly Scriptural in our practice and. organizations, the Baptists are not, as a matter of course. And, I suppose if they are right. we are not; because it is impossible for all denominations to be exactly right and yet differ as they do. To be Scriptural is to be right, and to be contrary to Scripture is to be wrong. Therefore, somebody is wrong, because there is a disagreement. If the Baptists immerse, and the Pedobaptists sprinkle and pour for baptism, one or the other is wrong, sure. Now, both might be wrong, that is possible; but for both to be right, is impossible. Then, if the design as to the thing signified in baptism, is different, one or the other is mistaken; and if the design of the one is Scriptural, that of the other is unscriptural - this is plain. I think this question ought to be settled before there is any more fuss about close communion. But tell me Mellie, how do you get up so many ideas, with some text of Scripture always ready to apply as proof?"
      "The main reason," replied Mellie, "is that I always think, as well as read."

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AN ADDRESS TO THE READER.
      WE now leave our little heroine to a life of duty, that is just opening up before her. The general lot of mankind must be her's - a life of trials, temptations, labors and duties. But she is armed for the conflict, for "she has chosen that good part, which shall not be taken from her." She has given her heart, and submitted her will to God, in whom she trusts for direction and support. She is a Christian, not for popularity or convenience, but from principle. She is not a Christian by profession only, but a Christian in fact. The Bible is made her guide in all matters of duty. By her, it is accepted as a revelation from heaven, and adopted as the rule of her faith and practice. And whether her life be spent in the quiet home, in the more public activities, or in teaching the way of life and salvation in lands of heathen idolatry, she has an assurance that the God whom she serves will never forsake her. She has enlisted in the army of the Lord with a firm and steady purpose that insures fidelity to his cause; and whether she lives to a good old age, or is early called to her reward, we leave her with an assurance that her end will be peace.
      How many of the readers of this little book
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will strive to follow the example or little Mellie Brown, by reading the Bible to learn what it teaches, and obeying its commands? Perhaps there is not one but that is ready to answer: "I want to understand the Bible, and to do whatever is right." Then begin to learn while you are young. You have seen how easy it is for a child, who reads without prejudice, to understand the plain commands of Christ. Also, how hard it was for Mrs. Brown to give up her prejudices, and embrace the truths that were so easy for Mellie to· receive. You have seen, too, that as good as everybody called little Mellie Brown in her childhood, and as good as she really . thought herself to be, she yet needed a new heart to qualify her for the church and for heaven. You have also observed that Colonel Brown, in his old age, just awoke to the truth that he had an' his life been deluded with the thought that he would be saved by his morality and honesty. He discovered at last, that his faith had been resting on a false foundation, and must be directed to Christ for salvation. We left Frank Brown, who had been baptized in his infancy, and had grown up nominally in the church, a moral, but haughty, independent and self-willed young man, serving the god of worldly popularity. I trust that he, and all such characters, may early see and feel the necessity of being born again as a preparation for the kingdom of heaven. The Lord has said, "Son, give me thy heart," and has promised, "they that
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seek me early shall find me." The dying advice of the Psalmist David to his son, was, "Solomon, my son, know thou the God of thy fathers; serve him with a perfect heart, and with a willing mind, for the Lord searches all hearts, and understandeth all the imaginations of the thoughts. If thou seek him early, he will be found of thee, but if thou forsake him, he will cast thee off forever."
"Destruction's dangerous road,
What multitudes pursue;
While that which leads the soul to God,
Is sought and known by few.
Believers enter in,
By Christ, the living gate;
But those who will not leave their sin,
Complain it is too strait.
If self must be denied,
And sin forsaken quite:
They rather choose the way that's wide,
And strive to think it right.
Encompassed by a throng,
On numbers they depend. -
So many surely can't be wrong,
And miss a happy end.
But numbers are no mark,
That men will right be found:
A few were saved in Noah's Ark
For many millions drowned.
Obey the gospel call,
And enter while you may:

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The flock of Christ is always small,
And none are safe but they.
Lord, open sinners' eyes,
Their awful state to see,
And cause them 'ere the storm arise,
To thee for help to flee."
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[From SBTS E-TEXTS, Adam Winters, archivist. Scanned and formatted by Jim Duvall.]

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