Chapter VII. The Church Of God.
More than one hundred times the words church and churches are used in the New Testament. It is always translated from ekklesia. Most translators agree that a more correct translation of this Greek word would have been congregation. “The church of God” would then have read, “Congregation of God.” “The church of the first-born” would have read, “The congregation [pg 131] of the first-born.” The church that was at Antioch would have read, “The congregation that was at Antioch,” etc.
What Is The Church Or Congregation?
The word church is a much misused word. It is commonly used at the present day when speaking of the edifices erected for the purpose of the assembling of the church to worship God. The quoting of a few texts will give us the Bible definition of this word.
“Likewise greet the church that is in their house.” Rom. 16:5. This was the home of Priscilla and Aquila. This church was in their house. This house was not the church. The church was in their house. The command was to greet the church. This certainly begins to throw some light upon this subject. See 1 Cor. 16:19; Col. 4:15; Phile. 2. “And he hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all.” Eph. 1:22, 23. “And he is the head of the body, the church.” Col. 1:18. See also 24th verse.
These texts plainly teach the church to be the body of Christ. What is the body of Christ? Ans.—“Now ye [Christians] are the body of Christ, and members in particular.” 1 Cor. 12:27. The body of Christ is the church. The church is Christians. This enables us to understand how the church could be in Priscilla and Aquila's house, and how we can greet the church. This is the Bible definition of church.
Which, One Church Or Many?
In the writings of the apostles the plural form of the word church is frequently used, but this argues nothing against the unity of God's church, nor in favor of the multiplicity of sects. If all the saved people in the world could be congregated in one place there would be no occasion for using the plural form of this word. Had it been so in the days of the writers of the epistles, the word would have been used only in the singular. But since there was a church or congregation of Christians at Antioch, also a church at Corinth, at Thessalonica, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, etc., to speak of the whole it would be proper to use the plural of church. “The churches of Asia.” Please notice there is only one in each city, and the same writer addresses them all.
It does not take a town of so great a size to-day to find seven towering meeting-house steeples, where assemble as many different bodies of believers, termed sects. No one minister addresses them all. No one elder gives orders to all these different sects. 1 Cor. 16:1. No one minister ordains elders in all the separate bodies. 1 Cor. 7:17. The word churches was used to denote the different geographical location of the congregations of the Lord. The minister arguing in favor of the plurality of denominations from the plural term churches as found in the Bible is either ignorant or unfair. A plurality of sects is Babylon confusion.
[pg 133]The plural form is used in the Bible with reference to location and not to bodies having a different faith or belief. The church at Antioch had no contrary faith with the church at Corinth as we find existing between the denominations of to-day. They were separated by geographical distance, and not by difference of belief. Had these different churches come together in one place they could all have listened to Paul preach and said, Amen.
Oneness Of God's Church.
“The multitude of them that believed were of one heart and of one soul.” Acts 4:32. Can these same words be correctly used when speaking of the believers throughout the various denominations of to-day? “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.” Rom. 15:5, 6. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” 1 Cor. 1:10.
By these two texts we learn that the church of God has but one mind; it has but one mouth, and all speak the same thing. This is beautiful, this is heavenly. “Behold, how good and how pleasant it is for brethren [pg 134] to dwell together in unity.” Psa. 133:1. It is only the church of the Bible that enjoys this pleasant unity, and we must never confound this church with the confusive sects. Babylon has as many mouths as there are sects, and they speak contrary things.
“For ye are all one in Christ Jesus.” Gal. 3:28. “Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel.” Phil. 1:27. “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.” Phil. 2:2. “For as we have many members in one body, and all the members have not the same office: so we, being many, are one body in Christ, and every one members one of another.” Rom. 12:4, 5.
“Other sheep I have, which are not of this fold: them also I must bring, ... and there shall be one fold and one shepherd.” John 10:16. The Savior was here speaking of the Gentiles and the Jews. Before the coming of Christ there was a partition wall between these two nations, but Jesus came to break down the middle wall of partition, so there should be neither Jew nor Greek, bond nor free, male nor female: but all one in Christ Jesus. Gal. 3:28. “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into [pg 135] one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” 1 Cor. 12:12, 13.
The “many members” here referred to are individual Christians, and not the ecclesiastical bodies now extant, as some do ignorantly teach. “But now are they many members, yet but one body.” 1 Cor. 12:20. In the fifteenth and sixteenth verses the apostle uses the physical body of man with its dependent members to illustrate the one body of Christ. These members work in blissful harmony and are dependent upon each other. A destruction of one member impairs the whole body. This is not illustrative of the different denominations; they are not dependent upon each other. Oftentimes they are opposed to each other, and thrive better when others are destroyed.
“And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful.” Col. 3:15.
I am thankful that we are called as humble followers of the Lamb, into one body only, where the peace of God rules in every heart. “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God.” Eph. 2:19. God has a household of saints here upon the earth where peace rules. A contentious, quarrelsome, divided family is no part of God's united household. One family in heaven and earth. Eph. 3:15. It is with great reluctancy that we pass by so many beautiful [pg 136] texts upon this subject, but we will only quote a few more lest this volume swell to too great proportions. “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: ... neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.” John 17:11, 12, 20-23.
Divisions Condemned.
“Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them; For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches [pg 137] deceive the hearts of the simple.” Rom. 16:17, 18. From the apostle they had learned the doctrine of oneness; he now warns them to avoid any contrary doctrine. “That there should be no schism in the body; but that the members should have the same care one for another.” 1 Cor. 12:25. By consulting your dictionary you will find the word “schism” to be synonymous with the word “sect.” “A man that is a heretic after the first and second admonition reject.” Titus 3:10. Many translators have rendered heretic, sectarian.
“For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you.” 1 Cor. 11:18, 19. Heresies and divisions are here spoken of as meaning about the same thing; or rather divisions are occasioned by heresies. If you will look in the margin of your reference Bible you will find this word translated “sect.”
In Gal. 5:19, 20 is a number of deeds and dispositions classified and called the works of the flesh, and we are told that “they which do such things shall not inherit the kingdom of God.” In this catalogue of evil works you will find the word “heresies.” Upon examining other translations you will find it rendered sects. See Emphatic Diaglott.
“Now I beseech you, brethren, by the name of our [pg 138] Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions [schisms—margin] among you.” 1 Cor. 1:10. “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” 2 Pet. 2:1. In the German version the words “damnable heresies” is rendered “destructive sects.” Paul sternly reproves the Corinthians and declares them carnal because of a division that had been manifested among them. 1 Cor. 3:1-4; also 1 Cor. 1:10-13.
Organization Of The Church Of God.
We will have to go to the dictionary to find a definition of the word “organize,” since the word is not found in the Bible. “To arrange in parts; to form in due order; to furnish with organs,” is the common definition. While the term “organize” is not contained in the Scriptures, yet the work of organizing God's church was performed, and his precious truth tells us how, and by whom it was done. “For to one [individual] is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits, to another divers kinds [pg 139] of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” 1 Cor. 12:8-11. Nothing need be plainer. It is the mission of the Holy Spirit to impart unto or bestow upon each member of God's church such qualifications as will make him a useful and effectual organ in this holy structure.
What is necessary for the building and furnishing of the church of God is not necessary in the formation and organization of a man-made ecclesiasticism. For man to build what he is pleased to call a church he does not have to furnish it with “a gift of faith,” nor “a gift of healing,” nor of “working of miracles,” nor of “prophecy,” nor of “discerning of spirits,” nor of “diversities of tongues,” nor of “interpretation of tongues.” Neither does he require the “wisdom of God,” nor the “knowledge of God.” It is true he will require much knowledge and wisdom of the world, but of all the things necessary in furnishing the church of God, not one of them is necessary in the building of a sect.
“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” Eph. 4:10-12. “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of [pg 140] God, which he hath purchased with his own blood.” Acts 20:28. “Now ye are the body of Christ, and members in particular, and God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” 1 Cor. 12:27, 28. “But now hath God set the members every one of them in the body, as it hath pleased him.” 1 Cor. 12:18.
With this as with all other subjects of this work we must be brief.
Who Receives Applicants Into This Church?
“Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” 2 Cor. 6:17, 18. “But now hath God set the members every one of them in the body as it hath pleased him.” 1 Cor. 12:18. “And the Lord added to the church daily such as should be saved.” Acts 2:47. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” 1 Cor. 12:13.
By these texts we can plainly see that it is God by the Spirit that receives members into his church, therefore no sinner can enter there.
What Is The Door?
“I am the door: by me if any man enter in he shall be saved, and shall go in and out, and find pasture.” John 10:9. “I am the door of the sheep.” Ver. 7. “For through him [Jesus] we both have access by one Spirit unto the Father.” Eph. 2:18.
Jesus is the only entrance into the church of God. He that would climb up some other way is a thief and a robber. John 10:1. We could get into a human organized body without coming in through Christ, but not into the divinely organized body.
“He that openeth, and no man shutteth; and shutteth, and no man openeth; ... behold, I have set before thee an open door, and no man can shut it.” Rev. 3:7, 8.
Who Is The Builder Of The Church?
Abraham “looked for a city, ... whose builder and maker is God.” Heb. 11:10. Like many other holy men who walked with God in those ancient days, Abraham looked by faith to the promise that was to come to bring deliverance to the captives. Christ says, “Upon this rock I will build my church, and the gates of hell shall not prevail against it.” Mat. 16:18. “Every house is builded by some man; but he that built all things is God.” Heb. 3:3, 4.
Jesus purchased the church with his own blood. Acts 20: 28. He gave his life for it. Eph. 5:25. God, [pg 142] or Christ, who was God manifested in the flesh, built himself a glorious and pure church—holy, blameless, and spotless. It is all his own. He bestows upon it the fond title of Bride: “He that hath the bride is the bridegroom.” John 3:29.
“For I am jealous over you with a godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” 2 Cor. 11:2. Paul addresses this letter to the church of God at Corinth. 2 Cor. 1:1. He presents this church as a chaste virgin to her one husband, even Christ.
John in conversation with an angel from heaven was bid to “come hither,” and he would be shown the bride the Lamb's wife; and behold he was shown that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal. Rev. 21:9-11. This is beautiful descriptive language. This holy city Jerusalem, clear as crystal, is
“I am my beloved's, and my beloved is mine: he feedeth among the lilies.” S. of Sol. 6:3.
The Foundation Of The Church.
“For other foundation can no man lay than that is laid, which is Jesus Christ.” 1 Cor. 3:11. “And [pg 143] are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone.” Eph. 2:20.
A quotation here from the Old Testament will only add strength and beauty to this subject: “Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.” Isa. 28:16.
God here gives promise of establishing Zion—the church—upon a sure foundation; namely, Christ in the great salvation day.
The Kingdom Of God.
Frequent reference is made throughout the New Testament to the “kingdom of God” and the “kingdom of heaven.” When the “God which is in heaven” was “revealing the deep and secret things” unto Daniel concerning Nebuchadnezzar's dream, he also revealed unto him that in the days of those kings he would set up a kingdom which should never be destroyed, consequently would stand forever. Dan. 2:44.
When John, the swift herald of the gospel day, came preaching, he said: “Repent ye: for the kingdom of heaven is at hand.” Mat. 3:2. The first words in the ministry of the Son of God were, “Repent: for the kingdom of heaven is at hand.” Mat. 4:17. The kingdom which Daniel saw was to be set up. Great was the speculation throughout Jewry concerning the kingdom of God in John's days. They [pg 144] were expecting a kingdom to excel in temporal pomp and glory the grandeur of the kingdom of the Cæsars. The Savior in conversation with some Pharisees on one occasion astonished them by saying, “The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.” Luke 17:20, 21.
Jesus one night explained to a ruler of the Jews how to enter this kingdom. He said, “Except a man be born of water and of the Spirit, he can not enter into the kingdom of God.” John 3:5. Again he says, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” Mat. 18:3. The inspired apostle in Rom. 14:17 explains the nature of this kingdom: “For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” In the process of the mysterious birth of the Spirit the soul experiences a translation from a “power of darkness” into the kingdom of God's dear Son. Col. 1:13.
It certainly must have dawned upon your understanding ere this that the church of God and the kingdom of heaven are the same spiritual structure. In the twelfth chapter of Hebrews several terms are used to denote the church of God. In the twenty-second verse it is designated by “mount Zion,” the “city of the living God,” the “heavenly Jerusalem,” and an “innumerable company of angels.” In verse [pg 145] twenty-three it is denominated “general assembly,” “the church of the first-born,” etc. In the twenty-eighth verse it is called the “kingdom.” By this we are made to understand that the church built by the Lord is identical with the “city of God,” the “kingdom of God,” the “heavenly Jerusalem,” etc. With this understanding we will better comprehend the meaning of many other texts.
The Head Of The Church.
“For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body.” Eph. 5:23. “And he is the head of the body, the church.” Col. 1:18. “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.” Eph. 4:15. See also Eph. 1:22; Col. 2:18, 19.
Christ is the head of his church, and as such he is the sole governor, or legislator. “He that hath ears to hear, let him hear.”
Recapitulation In Conclusion.
The church is the body of Christ. Eph. 1:21, 22. There is but one body. Rom. 12:4, 5; 1 Cor. 10:17. Christians are this one body. 1 Cor. 12:27. They are of one heart and soul. Acts 4:32. There are no divisions. 1 Cor. 1:10. Christ is the head of this church. Col. 1:18. He is the door. John 10: 7. He is the foundation. Eph. 2: 21. He sets the members [pg 146] in the body (1 Cor. 12:18), and prays that they be kept in his name. John 17:11.
Officers In The Church Of God.
God sets the members in the body of Christ, which is the church, as seemeth best according to his unbounded wisdom. All are not an eye or ear or hand or foot. That the church of God may be complete as a body it has all the different members. Christ is the head, and the saved men and women are the other members of the body according to their calling, all governed by the head and consecrated to do his will. The ministry are the feet, the burden-bearers, the servants of all. They have the care or burden of the church. They carry the glad tidings of salvation. They are not to be carried about and served, but they are the servants. “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things.” Rom. 10:15.
The following officers are mentioned in the New Testament: apostles, prophets, evangelists, bishops, pastors, teachers, deacons, elders, and presbyters. Apostle is from the Greek “apostolos,” which is one sent forth to plant. Paul was an apostle. He was sent forth by the Holy Spirit. Acts 13:4. He was sent forth to plant. 1 Cor. 3:6. Prophet is from the Greek “prophetes,” which is one who is an expounder of prophecies and revelations and of future events. Agabus was a prophet, a teller of future events. [pg 147] See Acts 21:10, 11 and Acts 11: 28. Philip the evangelist had four daughters who did prophesy, or expound or explain the Scriptures. An evangelist is one who announces good tidings, while an apostle is one who plants churches or goes into new localities, and through whose preaching people are saved and a church thus planted. The mission of an evangelist is to visit those planted churches and water them. “I have planted, Apollos watered; but God gave the increase.” 1 Cor. 3:6.
Bishop is from the Greek “episkopos,” and means a superintendent or overseer. Pastor is from the Greek “poimen,” and means shepherd or feeder or overseer, the same as bishop; consequently bishop and pastor are the same, an overseer or shepherd. The word “overseer” occurs but once in the New Testament: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God.” Acts 20:28. Overseer in this text is translated from the Greek “episkopos,” from which same Greek word we have the word bishop. Paul was then addressing bishops, and tells them to feed the church of God. Now a pastor is a feeder; therefore bishop and pastor are two words used to denote the same office. To note the qualifications of a bishop or pastor as set forth in the New Testament will doubtless be edifying to the reader.
What A Bishop Must Be.
A bishop must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; patient, ruling well his own house, a lover of good men, just, holy, temperate, etc. See 1 Tim. 3:2-4: Titus 1:7, 8.
Blameless. This word is synonymous with spotless, faultless, irreproachable. A person or thing is blameless when it is free from fault.
The husband of one wife. No one can meet the New Testament requirements for bishop or pastor who has two wives, though one be divorced.
Vigilant. He must be so watchful as to early discover danger of any kind and use the utmost precaution to avoid it.
Sober. This word is not applied only to freedom from intoxication by spirituous liquors, but is synonymous with calmness, quietness, grave, sedate, steady, serious, solemn, etc. The Greek “sophron” for sober in these texts means sound mindedness.
Of good behavior. Their conduct must be free from levity, folly, or anything that tends to degrade morals.
Given to hospitality. (Lover of hospitality. Titus 1:8.) He must love in his heart to receive and entertain strangers without remuneration, to be kind and pleasing in his manners.
Apt to teach. He must possess a talent or God-given [pg 149] ability to teach the Word to others in a simple manner.
Patient. He must be free from ill passion and irritableness. He must be calm, and possess a tranquility and evenness of life. His composure and holy tranquilness is such that commands and quiets all strife, contentions and heated discussions.
Ruling well his own house. Unless a man has sufficient wisdom, authority, love and firmness, to govern and control his own children he certainly can not be used of God to oversee the church of God.
Lover of good men. His very heart and soul must admire and appreciate and love the good he sees in men.
Just. In his admonitions, corrections and reprovings, he is always just and impartial.
Holy. His heart and life and affections must be pure and holy, free from sin.
Temperate. There are many things from which we are commanded by the Scriptures to abstain. In the use of all things God has given for use he must not be excessive. He must not be excessive in eating, drinking, sleeping, working, talking, sexual relation, etc.
What A Bishop Or Elder Must Not Be.
A bishop must not be given to wine, no striker, not greedy of filthy lucre, not a brawler, not covetous, not a novice, not self-willed, not soon angry. See 1 Tim. 3:3-6; Titus 1:7.
[pg 150]Must not be given to wine. Not a wine drinker. He is to be an example and abstain from all appearance of evil.
No striker. A good translation from the Greek would render this reviler. He must not strike back with the tongue; in other words, not contentious.
Not greedy of filthy lucre. When man becomes greedy of filthy lucre—loves money—he can be influenced by it and thus be led to favor the rich.
Not a brawler. This is synonymous with wrangler or contender.
Not Covetous. Covetousness includes more than the love of money. Fame, honor, worldly pleasures, gratification of unholy appetites and passions, may be properly termed covetousness. To entertain for anything an affection that is not a pure and godly affection is idolatry, and idolatry is covetousness.
Not a novice. One newly converted.
Not self-willed. Not obstinate in contending for his views or desires in opposition to others.
Not soon angry. Soon is not found in the original. A more proper rendering would be, Not passionate.
Deacon.
Deacon is translated from “diakonos,” meaning minister. By reading the writings of those contemporary with the apostle and those immediately following we learn that a bishop or elder is the overseer or pastor of the flock, or the one upon whom the greatest [pg 151] responsibilities lie, while the deacons are helpers. This doubtless is what is meant by “helps” in 1 Cor. 12:28. There was always at least one bishop in one congregation, but often more than one deacon. The qualifications for a deacon are very similar to those of a bishop. See 1 Tim. 3; Titus 1.
Elders Or Presbyters.
Webster in defining presbyter, says, “An elder in the early Christian church.” Young in his analytical concordance says of presbytery, “An assembly of elders.” These two terms have the same Greek origin, “presbuteros.” An elder is one grounded in the faith with a sound matured judgment; one capable of giving good advice or counsel. An elder is not necessarily a preacher, but one calculated to advise and give counsel in his pastoral duties. They also are especially called of God to anoint and pray for the sick.
These church officers are all called of God. See Gal. 1:15, 16. They are commissioned by Christ. Mat. 28:19. Sent by the Holy Spirit. Acts 13: 3, 4. They are qualified by God. 2 Cor. 3:5, 6. They are ambassadors from the kingdom of heaven with a heavenly message to this lost world. God help them every one to faithfully declare it in the fear of him who has called them.
Chapter VIII. The Ordinances Of The New Testament.
In the preceding chapter we considered the church of the New Testament. The Lord Jesus built his church and instituted some ordinances, which he commands the church to faithfully keep. The keeping of the commandments of God is proof that we love him: “For this is the love of God that we keep his commandments: and his commandments are not grievous.” 1 John 5:3. “He that hath my commandments, and keepeth them, he it is that loveth me.” John 14:21. “If a man love me he will keep my words.” Ver. 23. “He that loveth me not keepeth not my sayings.” Ver. 24.
We may profess great attainments in the divine life and wonderful devotion to God, but the proof is obedience to his commands. We have learned of people who have become so holy that they were raised above or passed beyond a great portion of the Bible and are not required to keep it. We have heard of but few things so ridiculously foolish. The better and more holy we become, certainly the more of the Word of God we will practise in our life; and who on earth can live a more perfect Christian life than he who lives in obedience to every word of the Bible? When one gets in possession of something that exempts him from obedience to the Scriptures he gets [pg 153] in possession of some very mysterious thing. The only way to heaven is by the commandments of the Bible. “Blessed are they that do his commandments, that they may have a right to the tree of life and enter in through the gates into the city.”
We will consider some ordinances and ceremonies which belong to the church of God as recorded in the New Testament so plainly that a wayfaring man though a fool need not err therein.
Baptism.
“There was a man sent from God, whose name was John.” John 1:6. In the thirty-third verse this same John declares that God sent him to baptize with water. Of the books written on this subject there is scarcely an end. The controversy is very great, and so often very ridiculous. Lexicographers have defined and analyzed the word baptize in its different forms. Liddell and Scott, Robertson, Parkhurst, Scapula, Stokins, Calvin, Luther, Campbell, Gill, Stuart, Vitringa, Brenner, Paulus, and many others of great erudition have defined the word, and to sum them all up we find the primary meaning is “to dip, to immerse, to plunge in water.” Many of the English translators of the New Testament always render baptizo, immerse or dip, as “John the immerser,” or “John the dipper.”
This brief reference to the expositions of the learned must suffice for this work. It is with pleasure we [pg 154] resort to the plain and simple teachings of the Scriptures.
Baptism A New Testament Ordinance.
All Jerusalem, and Judea, and the region about Jordan, were baptized of John in Jordan. Mat. 3:5, 6. Jesus baptized by proxy. John 4:1, 2. He commissioned his ministry to preach baptism unto all the world. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Mat. 28:19. “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved.” Mark 16:15, 16. Those who have undertaken the dangerous and Christ uncommissioned task of freeing Christians from the obligations of this ordinance, hold high aloft the following texts: Eph. 2:15; Col. 2:14, 15; Col. 2:20. Since the Savior's commission to his disciples was forty days after his resurrection, such teachers are driven from this position, and to substantiate their doctrine they flee to a more fatally exposed one when saying that the baptism of this commission was the baptism of the Spirit. It is a pity that precious time must be taken for the correction of such erroneous teaching. How can men baptize with the Holy Spirit? God alone can do that.
It is evident that the apostles understood this baptism to be with water, since they taught it and practised it throughout their ministry. We shall take [pg 155] time and space to refer to but two or three instances of the administration of this ordinance recorded in the Acts of the Apostles. The first is that of a Christ commissioned preacher by the name of Philip, who was sent by an angel to preach the gospel to a Scripturally ignorant man of Ethiopia. Unlearned as he was, he readily understood from the preaching of Philip the importance of water baptism; therefore when they came to a certain water he said, “See here is water; what doth hinder me to be baptized?” Acts 8:36. By reading the following verses you will learn that this man was baptized in water and God witnessed to his approval by sending him rejoicing on his way. Obedience to the commands of God brings a joy to the Christian heart.
The second instance of baptism to which we wish to invite your attention is that of the devout Cornelius. He sent for Peter to learn more concerning the ways of the Lord. Peter came and told them of Jesus, of his resurrection and his power to save. As he spoke the Holy Ghost fell upon all them which heard his words. Then said Peter, Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. How can an instance of water baptism be more plainly recorded? This occurred some eight years after the crucifixion of the Lord Jesus. To teach the abolition of this ordinance at the cross, in the face of these plainly stated instances [pg 156] of baptism, only proves to us the blinding and deceptive power of the spirit of error.
Mode Of Baptism.
Many of the professed teachers of the gospel have become very liberal. “We all have a right to our opinion,” so many say; and “a thing becomes right unto us if we believe it to be right.” Because of this teaching and the varied opinions, there have originated in the minds of the people several different modes of baptism. But this great liberality finds no warrant in the Word of God. The Scriptures teach that “there is one body.” Eph. 4:4. If I should hold in opinion, as many do hold, that there are many bodies, would my opinion prove the Word of God to be in error? Let me say here, with emphasis, that there can be but one true, rightful body. If the Catholic body should be the right body, it is the only body upon the earth that is right. If the Presbyterian body is the right and true body, it is the only body. And so with any other denominational body. If we were a member of the Methodist body we would have to believe that that was the one true body and that all the others were wrong. If there be but one body, how can two bodies be that one body when those two bodies are different?
There is but one Holy Spirit, one true Lord, one gospel faith, and one true mode of baptism. God has not left us to follow our own peculiar fancies, but all [pg 157] must go the same way. Whatever is required of one individual, that same thing is required of every other individual. If sprinkling is a right mode of baptism it is the only right mode, and all others are wrong. If pouring is right it is the only mode that is right. If three dips, face forward is right it is the only mode that is right. If one single immersion is right it is the only mode that is right. The Lord did not set the example in all these different ways. He was baptized. He also baptized by proxy, and we believe that he thus baptized in the same manner he was baptized. This one mode was all they understood by baptism. The apostles perhaps had seen the Lord baptized, they administered baptism under his direction, and when he commissioned them with the authority to administer baptism after he had ascended to the Father, they did not question him as to which mode. The word baptism meant but one thing and the same thing unto them all. In the after years of their ministry they practised just what they had seen their Lord practise.
Now let us learn from the plain, easy language of the Scripture the mode as administered by John, the Lord and the apostles. In the third chapter of Matthew the inspired writer has given an account of John's baptism, which we kindly invite you to read. Now the way to correctly understand the Scripture is to take it in its easiest, plainest, most sensible way. Do not attempt to give it some complicated, mysterious meaning, but receive it as you would any easily [pg 158] understood historical fact of this present time. If you should read in your county paper of a man down by one of the rivers of your adjoining county who was administering baptism to the people, and the whole neighborhood round about went out to him and were baptized of him in the river, and when he had baptized a certain individual he went up straightway out of the water, what idea would you form as to the mode of the baptism? Would you think it was a little water sprinkled on the head somewhere in a meeting-house? There is nothing in the account to convey such an idea. How unreasonable it would be for you to study to change the meaning of the plain account and mystify it because it was not congenial to your desires.
Suppose you should read in your paper of two men traveling along the way. One of them had never heard of Jesus nor of the ordinance of baptism; the other talked to him of the Savior, of his death and his resurrection, and how he had authorized him to go into all the world and preach this gospel to every creature, and he that believed and was baptized, the same should be saved. And as they traveled on their way they came to a certain water, and the one said to the other, “See here is water, what doth hinder me to be baptized?” The other replied, “If thou believest with all thine heart thou mayest.” He answered, “I believe that Jesus Christ is the Son of God.” Then they stopped their carriage and they went down both into the water and there the one was baptized of the [pg 159] other, and when they came up out of the water the one went one way and the other another way, and they saw each other no more. What idea would you form as to the mode of baptism? This is all very plain to the candid heart.
The other instances of baptism recorded in the New Testament do not express so clearly the mode as the two we have given, yet they can not with propriety be made to express anything contrary to immersion. The apostle Paul in his letter to the Roman brethren speaks of baptism as a burial. Rom. 6:4. This only confirms in our mind (concerning the mode) the ideas suggested by the baptism of the Savior and of the man of Ethiopia. For yet greater clearness we will present a few thoughts suggested to us by the recent writings of a brother, which we consider very conclusive.
A word, perfectly synonymous with another word can be used in its stead with the same correctness of diction. As, for example, “The snow is slowly descending from the dark cloud.” To use a word synonymous with “descending” in the above sentence it must express the same thought and present the same elegance of style. We find such a synonym in the word “falling.” “The snow is slowly falling from the dark cloud.” The idea expressed by these two sentences is precisely the same, and both are good grammar. Let us now read Rom. 6:4: “Therefore we are buried with him by baptism into death.” To find a word [pg 160] synonymous with baptism it will not deprive the word “burial” of its proper meaning. Try the word “sprinkle.” “Therefore we are buried with him by sprinkling into death.” Please read Mat. 3:5, 6; Mark 1:9; John 3:2, 3, and use the word sprinkle or pour where the word baptize is used, and note the great absurdity. Why is so much time spent in discussion over declarations so simple, clear and plain? Because of the perversion of plain language by the spirit of error to a self-conceited mind.
Trine Immersion.
There is a religious class of people that teach and practise three immersions; one in the name of the Father, one in the name of the Son, and one in the name of the Holy Ghost. Such teaching is based upon the construction of Mat. 28:19. Only a little unprejudiced consideration will enable you to see the fallacy of such an interpretation. These three are one. If they were separate and distinct so we could act in the name of the one to the exclusion of the others then we could better understand such an interpretation of the above text. The apostles well understood that to act in the name of one was to act in the name of the whole trinity; therefore Peter says, “Repent, and be baptized every one of you in the name of Jesus Christ.” Acts 2:38. Why did not Peter use the formula of Mat. 28:19? Because to act in the name of one is to act in the name of all. “And [pg 161] he commanded them to be baptized in the name of the Lord.” Acts 10:48. “They were baptized in the name of the Lord Jesus.” Acts 8:16. “When they heard this, they were baptized in the name of the Lord Jesus.” Acts 19:5.
Nowhere in the Acts of the Apostles is the triune name used in baptism. Pages could be written showing the absurdity of the teachings of trine immersionists, but we consider that what has been written is clear enough to convince candid, unbiased minds, and any amount of argument will not convince those who defiantly set themselves against any reasonings contrary to their established notions.
The Object Of Baptism.
There is a baptism taught in the Scriptures that is not water baptism. There is a baptism of the Spirit. See 1 Cor. 12:13; Mat. 3:11. Some not being able to rightly divide the Word of God have taken some texts that teach the baptism of the Spirit to be the baptism of water, and thus confused the true object of water baptism. We will frankly admit that there are some texts which if taken alone and interpreted literally do apparently teach that baptism is a saving ordinance. We will refer the reader to a few of these texts. Mark 16:16; Acts 2:38; Acts 22:16. These texts seem to plainly teach that water baptism does wash away or remit sins. I always prefer to give each text the simplest, plainest rendering when it [pg 162] does not conflict with some other text. Now to teach that baptism by water is a saving ordinance, and so interpret these texts, we place ourselves in direct opposition to other plain teaching. Some do teach that there is none righteous and base such teaching upon Rom. 3:10. We would ask such teachers to interpret Titus 2:12; 1 John 3:7, 10; 1 John 2:29; Luke 1:75. By such texts they are brought to confusion.
Elsewhere in this work we quote the scriptures teaching salvation from sin to be by the grace of God. Then to teach that water baptism saves us from sin makes the Word of God contradict itself. All is beauteous harmony in the Scriptures when all is correctly interpreted. Water baptism represents a burial. A burial must of course be preceded by death. We die or separate ourselves from a life of sin and accept Christ; he accepts us. The real death to, and destruction of sin and resurrection to life is performed by the power of God's grace, while baptism expresses in a figure the burial and resurrection to spiritual life. This is the true object of baptism.
Proper Applicants For Baptism.
Water baptism is the answer of a good conscience toward God. 1 Pet. 3:19-21. We must obtain a good or “undefiled conscience” before we are a Scriptural candidate for baptism. How can defilement be purged from the conscience? By the blood of Jesus. Heb. 9:14. We are taught in Mat. 3:8 that we must bear [pg 163] fruits of repentance to be worthy applicants for baptism. The man of Ethiopia was asked to profess faith in Christ before Philip considered him to be a proper subject for baptism.
Infants can not profess faith in Christ, therefore their baptism is unscriptural. We are aware that there are many who teach “infant baptism,” and use a few texts of Scripture and by their misapplication make it look as plausible as possible. The commission of the Lord to his ministry is to “preach the gospel to every creature; he that believeth and is baptized shall be saved.” Faith precedes baptism in the commission. Infants have not faith. Peter says, “Repent and be baptized.” Acts 2:38. Repentance, therefore, precedes baptism. John understood it thus. Mat. 3:8. Infants need no repentance. There is not a case recorded in the New Testament of infant baptism. After one has reached the years of accountability and repents of his sins and is born of the Spirit he is then, and not until then, a proper candidate for baptism.
The Lord's Supper.
In the teachings of the holy inspired and unblamed apostle Paul, the expression, “The Lord's Supper” is to be found. In reproving the Corinthians for corrupting the sacred communion service, he says, “When ye come together therefore into one place, this is not to eat the Lord's supper,” 1 Cor. 11:20. In the preceding chapter he uses the word communion [pg 164] when speaking of the same divinely originated ordinance. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” 1 Cor. 10:16.
The apostle in these texts is referring to an ordinance of the New Testament instituted by the blessed Savior just prior to his passion as recorded by the writers of the gospels and observed by the church when it was the light of the world. If this sacred and very impressive ordinance was abolished at the death of the Savior, as some erroneously teach, why does Paul more than a score of years after exhort Christians to its observance and warn them so faithfully against corrupting so sacred a rite, telling them that if they eat and drink unworthily they eat and drink damnation to themselves, and admonishing them to examine themselves and so let them eat? 1 Cor. 11. It must be clear to all unclouded, candid minds by the reading of this chapter that there was an ordinance solemnly observed by the Christians long after the Savior was “nailed to the cross.” In very plain and positive language he tells us that the communion or Lord's Supper is a New Testament ordinance: “This cup is the New Testament in my blood.” 1 Cor. 11:25. This is corroborative of Mat. 26:28: “For this is my blood of the new testament;” and of Mark 14:24: “And he said unto them, This is my blood of the new testament, which is shed for many.” Also [pg 165] of Luke 22:20: “Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.”
To one enjoying the full light of the precious gospel to teach the abolition of this solemn ordinance appears the very height of folly and ignorance. In the recording of the Acts of the apostles it is said that “upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.” Acts 20:7. The breaking of bread as here spoken of signifies nothing else but the observance of the Lord's Supper.
The few plain, comprehensive texts of apostolic teaching we have quoted upon this subject must make obvious to the mind of the reader that Christians of the morning time of this gospel day observed an ordinance termed the Lord's Supper or communion, done in remembrance of Jesus and showing his death till he come. We will learn in the noontime's awful darkness how the blinded minds and unregenerated hearts of teachers by misunderstanding and misapplying these plain texts caused their clear light to cease to shine.
The Holy Kiss.
True love manifests itself in many ways. We embrace with the arms, we greet with a kiss, the object of our love. We speak of these love tokens ofttimes in a spiritual way: “Folded in the arms of Jesus;” [pg 166] “Leaning on his breast;” “Sheltered beneath his wing.” The Psalmist says, “Kiss the Son, lest he be angry.” Psa. 2:12. These were literally practised by the Savior and his beloved followers while he was here. After Jesus arose and went to the Father the apostles practised the holy kiss. “They all wept sore, and fell on Paul's neck, and kissed him.” Acts 20:37. We behold the love they bore for him. It was not a cold kiss of formality, but of love. In the first verse we see the love Paul had for the disciples: “Paul called unto him the disciples and embraced them.”
In the epistolary law of the New Testament the holy kiss is five times commanded. “Salute one another with a holy kiss.” Rom. 16:16. “Greet ye one another with a holy kiss.” 1 Cor. 16:20. “Greet one another with a holy kiss.” 2 Cor. 13:12. “Greet all the brethren with a holy kiss.” 1 Thes. 5:26. “Greet ye one another with a kiss of charity.” 1 Pet. 5:14.
Satan ever ready to corrupt the pure precepts and practises of the sacred Word has led people into the disgraceful fanaticism of promiscuous kissing. Such is not a kiss of love, but a kiss of lust. Everything done in the order of the kingdom of heaven is done in the perfection of decency and respectability. How natural for the fond husband to embrace and kiss the beloved wife, and the devoted mother her child, the brother his sister, all because love exists consistent [pg 167] with natural relation. But the strongest tie of love that binds hearts together is the Christian love. Then how natural and becoming for the Christian to greet with a kiss his brother, and the Christian sister her sister in the Lord.
Christian love continued after the apostles' days were ended, and consequently the practise of greeting with a holy kiss. We will conclude this subject by referring the reader to history as quoted in “Ordinances of the New Testament”: “The fraternal kiss used on admission to the church and at the Lord's Supper were not empty forms, but the expression of a true feeling, and of a real experience.”—Butler's Ecclesiastical History, p. 132.
“After the prayers ... we greet one another with the brotherly kiss.”—Justin Martyr, p. 146.
“The communion was a regular part of the Sunday worship. In many places it was celebrated daily. It began after the dismissal of the catechumens, by the kiss of peace given by men to men and women to women.”—p. 147.
It is natural for Christians filled with the love of God to greet each other with a kiss, but the cold distant forms of men have prevented Christians following the natural inclination of the heart.
Lifting Up Of Holy Hands.
In the olden time when the chosen children of God were battling in the wilderness against their enemies, as long as the hands of Moses were kept uplifted Israel prevailed, and when his hands were let down the enemy triumphed. Ex. 17:8-12. See also Psa. 28:2; 63:4; 88:9; Lam. 3:41. This signal act of triumph is conveyed into the spirit of the New Testament. Paul says, “I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting.” 1 Tim. 2:8. This is a single text of the New Testament teaching this ordinance. In connection with this text some have used Heb. 12:12; but to our mind it is only an exhortation to encourage the feeble and faint-hearted, and not an express command to the literally raising of the hands. However the one text quoted is sufficient for those who love the Lord, for those who love him keep his commandments.
This ceremony is suggestive of submissiveness and reliance upon God. It is natural for the Spirit-born child of God to imploringly lift his hands to God in petition or praise and thanksgiving. In the time when the spiritual battles wax hot we seek God in earnest imploring prayer, and the lifting up of our hands adds strength to our faith and draws God nearer. But, oh, let us make sure that our hands and hearts are holy. It is but mockery to spread forth your hands unto God when they are full of blood. From [pg 169] such the Lord hides his eyes, and closes his ears against their prayer. Isa. 1:15.
Feet-Washing.
To the proud heart the commandment to “wash one another's feet” is perhaps the most ridiculous ever given by the Son of God. In the semi-theatrical church entertainments men may pay a large sum for the privilege of kissing the most handsome lady, and for similar or more shameful indulgences, but to humbly wash a brother's feet would be shocking in the extreme. “If a man love me he will keep my words.” John 14:23. Where true love exists there is no disposition to spurn any of the Lord's commandments, however humiliating they may be.
The ordinance of feet-washing was instituted by the Savior, and is recorded in the thirteenth chapter of John. One objection that many bring against this sacred ordinance is that it is so seldom mentioned in the Bible. If a man does not love God deeply enough to obey him when he speaks but once, he would not obey him should he speak a dozen times. Jesus says, “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” Luke 16:31. It is never difficult to persuade a humble heart to believe the Word of God, though there be but one single commandment; but the proud in heart will not be persuaded by any number if they are not according to their inclinations. About the first objection [pg 170] offered against this humble ordinance is that it was a custom among the Jews to wash feet, and the feet-washing recorded by John was nothing more than the Jewish custom. There was more here than the mere custom of washing feet.
We will carefully weigh this objection. Bathing is a custom, naturally so, for cleanliness and health, and is observed by people of every civilized nation, and has been in every age of the world. Pharaoh's daughter went down to the river to bathe when she found the babe in the ark of bulrushes. Ex. 2:5. Bathing was not a custom of any particular nation, but a universal custom. God separated Israel from the world to be his own chosen people. He gave them certain laws, which stood as a partition wall between them and the Gentile world. Among the many ceremonies was that of bathing. By reading the fifteenth chapter of Leviticus you will learn of the bathings required of the Jews for certain sins and uncleannesses. These bathings were peculiar to this people alone and served to separate them from other nations. They observed the universal custom of bathing, but these bathings were additional and given by the Lord. When Jesus came he abolished the Jewish ordinances that distinguished them from the world and offers salvation to every nation. By his grace he separates his people from the world and institutes for them the ordinance of baptism. This is not the universal custom of bathing, neither is it the Jewish ceremony of bathings for [pg 171] cleansings, but a New Testament ordinance for saved people of this gospel day, representing their death to sin and consequent separation from the world. All continue in the custom of bathing, but the Christian is baptized.
All people in every age are accustomed, if we may call it a custom, to eating; but when God separated Israel from Egypt and gave them a law, he instituted a supper called the Passover. This they kept in commemoration of their deliverance from Egyptian bondage. The Passover supper was not the mere custom of eating supper, but was an ordinance peculiar to the Jewish nation, and served to distinguish them as God's own chosen people. In Heb. 9:10 we learn that these meats and drinks, and divers washings, and carnal ordinances, were imposed on them until the time of reformation. When Jesus came he instituted a new order of things. The Passover supper was with the rest of the Jewish ordinances blotted out and nailed to the cross. Col. 2:14. Jesus instituted a supper to be kept in remembrance of him by his peculiar, exclusive people. This consists of bread, which represents his body, and of wine, which represents his blood. This is not the custom of eating, neither is it the Jewish ordinance, but a newly instituted ordinance in this dispensation of grace. All continue the custom of eating, but Christians keep the communion.
When Abraham was in the plains of Mamre he was visited by three angels, unto whom he said: “Let a little [pg 172] water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree.” Gen. 18:4. Two angels came one evening to Sodom, and Lot rose up to meet them, and said: “Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet.” Gen. 19:1, 2. By these instances and others we understand that washing feet was a custom in that time. It was not a law of God, but people of all nations observed it as a law of health, comfort, and cleanliness.
In Ex. 30:19-21 and 40:30-32 we learn that God instituted an ordinance or ceremony of washing feet. This was not the mere custom of washing feet, but was a Jewish rite and served among other rites and ceremonies to distinguish them as God's own peculiar people. When the Son of God set up the kingdom of grace, this priestly ceremony was blotted out and a new ordinance of feet-washing was instituted. See John 13. This was not the ancient universal custom of washing feet. That still continues the same as eating and bathing. It is not the Jewish ordinance, because they were all nailed to the cross; but it is a humble ordinance the Savior instituted for his people saved from sin in this blessed gospel day. The Lord's people love this precious ordinance. Jesus set the example and intends his own to do as he did. “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I [pg 173] have done to you.” John 13:14, 15. Jesus set the example in baptism and intends for us to follow. Mat. 3:15, 16. He set the example in partaking of his newly instituted supper and intends for us to walk in his steps. 1 Cor. 11:25.
Since the word ought is used some appear to rejoice in the thought that it is not obligatory. I, for one, ever since the Lord made me a Christian, have always been willing and glad to do just what I ought to do. We scarcely think a man loves God when he refuses to do what he knows he ought to do. “Ye ought to support the weak.” Acts 20:35. “Men ought always to pray.” Luke 18:1. “We ought also to love one another.” 1 John 4:11. “Ye also ought to wash one another's feet.” John 13:14. Let us as professed followers of Jesus live and do what we ought to do. Happy are ye if you do, but what shall be the result if you refuse? “Therefore we ought to give the more earnest heed to the things which we have heard.” Heb. 2:1. Will you do as you ought? Because the widow did what she ought she was recommended to the care of the church. 1 Tim. 5:9, 10.