BX 6335 .M368 1903 A manual of New Testament | teaching on infant baptism /Ift^L^ / J UL^VCLr, A MANUAL OF NEW TESTAMENT TEACHING ON INFANT BAPTlSM,j MODE OF BAPTISM, THE LORD'S SUPPER, FEET-WASHING, THE SALUTATION OF THE KISS, -AND DISSERTATIONS ON MARRIAGE AND THE MILLENNIUM, HAGERCTOWN, MD. : Wail PubUsliing Company, 1903. 2372 WATER BAPTISM, As aaliiorliy for baptism we have the commission given b}- our Savior to his apostles as recorded in Mat. 28:19,20, and Mark 16:15, 16; and the practice of the apostles as recorded in Acts 2:38, 8:12 and 38, 9:18, 10:18, 16:15 and 33, and 19:5. Any one examining the apostolic commission, and the apostles' compliance with its conditions as found in the references we have made to their acts, can not fail to see that an exercise of faith is indispensable to Christian baptism ; and that we have no evidence from the gospels of baptism being ad- ministered but alone upon faith. We have the representation of baptism in 1 Peter 3 :21 : "Not the putting awa}^ of the filth of the flesh, but the answer of a good conscience toward God by the resurrection of Jesus Christ." Christ is the true Ark. Believers enter this ark through faith. It is not the receiving of the outward ordinance of baptism that re- moves sin. or that gives tlie answer of a good conscience toward God ; but when persons by true regeneration of the Spirit are able to profess true repentance and faith in Christ, and thus receive baptism, it is to them the answer of a good conscience. Baptism is an initiatory or- dinance into the visible cburcli of Christ and the outward sign of an inward change. It is a testimony of having accepted Clirist by faith and of being saved through him. 4 Prerequisites of Baptism.. The Savior said to NicodcmuSj ''Ye must be born again. Wanting this cliange disqualifies persons for re- ceiving baptisjii ; for witliout it they are not capable of being baptized in the name of the Father, since they do not recognize his righteousness, his love, and his mercy; nor in the name of tlie Son, since they have not accepted him as their redemption and sanetification ; nor in the name of the Holy Ghost, since they have not come under his enlightening and purifying influence. Since regen- eration is indispensable to baptism, it becomes important to know what it is and hoAv it is attained. By nuiurt' all are sinners, Ix'ing Avithout saving faitli, and of love to God. "For to liim that knovveth to do good and doetli it not, to him it is sin." Sin is only imputed after mankind attain to the knowledge of good and evil. The testimony of revelation is, "There is none that doeth good, no not one." Mankind, out of Christ, are under a covenant of woi-ks, the summary of which is. "Thou shall love the Lord tliy God with all thy heart, and with all thy soul;'' and "Cursed is every one that continueth not in all things that are written in the book of the law to do tliem." God designs that the law shall awaken and alarm sinners, that they become con- cerned about their salvation and he has provided means by which they may attain to a realization of their un- saved state. His grace striA'es with all men, by A'irtue of which sinners may awaken, when the law becomes a "ministration of condemnation" to them. When they yield to grace, being of a legal disposition, they are in- clined to seek justification through works. But the Preliminary Experiences. 5 more effort they make to obtain salvation by reformation of life and outward self-denial, the more they will dis- cover their sinfulness and inability to save themselves. Many sincere seekers after liglit undergo very painful and discouraging experiences before they are willing to give up all and come with nothing of their own. But God knows them that are his, and he careth for them. After the law has effectually done its w^ork, and left them as poor, sin-sick sinners, saying from the heart "Lord Jesus, save, or we perish;" then they gladly ac- cept Christ's invitation, "Come unto me, all ye that la'- bor and are heavy laden, and I will give you rest." They are raised, like Lazarus, from the dead; and like hiui lay olf their grave clothes — their sinful life, and their dead works. They realize that Christ has fulfilled the law for theui, and has atoned for their sins; and they now accept him as their Savior and Redeemer, and realize that they are complete in him. Such a change is regeneration. It is the restoration of the divine life. A new light is let into the mind, and the will is renewed. But all is recognized as a gift of God, as the apostle fittingly expresses it, "Nevertheless I live, yet not I, but Christ liveth in me." The evidences of regeneration are faith, love and obedience. Faith being a gift of God is characterized by Christian graces and virtues. It unites the soul to God, and the fruit of a holy life will follow. Love of the brethren is a fruit of regeneration. It is the grace or image of God in them that causes us to love them. When we love the godly for their godliness, then we love 6 Infant Baptism. God jn them. "Every one tliat loveth him that begat, loveth him that is l>egotten." Love to Jesus will impel us to keep his commandments. Obedience is love in action. Such persons having been baptized by the spirit of Christ, and having become of one heart and of one soul, are fit subjects to receive water baptism, and to become members of the church. By this act they testify their confidence in the church, as that which Christ pur- chased with his blood. Such comprehend the duties of church-membership, since they have experimental knowl- edge of what constitutes and characterizes the church. Such are prepared to hear and obey the Shepherd of all tlie slieep: "My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hands." Infant Baptism. Bajitism upon faith and infant-baptism have di- vided Christianity into two distinct parties. Infant- baptism is said to have originated in the Eoman church, and is the outgrowth of the doctrine of original sin, for the removal of which it was judged necessary. Con- soquontly those who denied original sin opposed infant- baptism. It lias been traced to the early centuries, and we find as early as the third century that the teachers in the Eoman church at different places antagonized each other on the subject. Even men of such eminence as Jerome and Augustine stood opposed to ea'ch other in their teaching. Both were baptized about the year Diversity of Sentiment. 7 420, and when about 30 years of age. The mother of Augustine objected to his baptism when young because she looked U]X)n infant-baptism as unscriptural ; but later in life he maintained it. Jerome taught that, as the Lord commissioned his apostles to first teach, and then baptize those who received the faith, so it was not possible for the body to receive the ordinance of bap- tism unless the soul had previously received the true faith. Thus we find that through a number of centuries the prevailing church was divided upon this matter, and many dissented on account of it. After it was canon- ized in the Church of Eome, its rejection became the principal charge against the Anabaptists, so called be- cause they re-baptized those baptized in infancy. Its rejection seemed in particular to exasperate the Inqui- sition, and along with other charges of heresy, subjected those who opposed it to the most cruel persecutions. It is at present quite popular, being practiced by many of the churches, and is defended by many able speakers and writers. One of the arguments in support of infant baptism is based upon the command, "Go ye therefore and teach all nations, baptizing them," etc. It is claimed that the correct rendering of the text is, "Make disciples of all nations, baptizing them," etc. The argument runs thus : "The text is not limited to believers ; it declares, make disciples of all nations; and as nations are com- posed of men, women and children, children are to be baptized." It is further asserted that "The fact of children not being named in the command is no argu- 8 Injani Baptism, r ment against tlieir baptism, as men and women are also not named ; and accepting such objection, none could be baptized, since they are not specified. But such conclu- sion is contrary to the text." The argument concludes, "Therefore, I am authorized to baptize all who compose a nation, men, women and children. The text puts all in a savable state." The above argument is remarkable ; the more so since it is oflfered by a learned minister. The conclusion of his reasoning is t^iat nations are to be baptized, and that baptism makes them disciples. The fact is baptism alone makes no one a disciple; neith- are whole nations to be baptized. Nations shall be taught, and only those who believe shall be baptized; and as children cannot l)e taught, neither can they believe, therefore, they are not proper subjects for baptism. "He that believeth and is baptized shall be saved, but he that believeth not shall be damned.". This proves beyond doid)t that believing is necessary to salvation; and, as a consequence, an essential qualification for re- ceiving baptism. The advocates of infant baptism claim that the above proves too much. They state it thus : "Faith is required in order to baptism, but infants cannot exercise faith, therefore infants cannot be baptized." Here follows their conclusion: "Faith is required in order to salvation, but infants can- not exercise faitli. therefore infants cannot be saved. Awful conclusion ! What Christian parent's heart does not recoil at the very idea ?" But no such awful conclu- sion will follow a fair statement of the case. The true representation is this : Faith is not required of infants Saved by the Atonement. 9 unto salvation; but of adults it is required. Little children have the promise without the exercise of re- pentance, or faith, or the receiving of baptism. There- fore, neither is required of them. Hear the testimony of Jolm : "Behold the Lauib of God that taketh away the sin of the world;" and the words of our Savior, '"'Suffer little children to coiue unto me, and forbid them not; for of such is the I'ingdom of heaven." Christ, by virtue of his sacrificial offering has paid tlie del)t incurred by our first parents, and has reconciled man to God. Infants are saved without baptism, by vir- tue of the atonement. Every ordinance that Christ en- joined upon his church embodies a principle adapted to the experience of regenerated souls, which tends to con- firmation in the faith and sanctification in the spirit. Hence the ordinance of baptism can have no meaning to an unconverted jjerson; therefore, none such shall be baptized; and if unbelieving adults are not fit subjects for baptism, then, surely, infants are not proper sub- jects. Infant baptism is defended upon the ground of the old and new covenant being identical. It is argued that "The congregation of Israel was the church of God, and it was virtually the same as the Xew Testament church. Having had the same divine Head, the same precious covenant, the same spiritual object in view,the same aton- ing blood, the same sanctifying spirit, and the same great promise of lieaven and eternal life." It is true that there was, and is. but the one, only divine Head, and ground of hope and happiness; but it is also true 10 Infant Baptism, that before God was manifest in the flesh, and wrought redemption, tliere were no regenerated people upon the earth, and no spiritual church. The serpent's head was not Ijruised : the armor was not taken from the strong man armed ; the hearts of the people were not purified ; the Holy Ghost was not given as an indwelling, trans- forming power; and they were not "renewed in knowl- edge after the image of him wlio did create them." The Lord said to Abraham, "And T will establish my covenant ])otween me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee; and 1 will give unto thee, and to thy seed after thee, the land of Caiman for an everlasting possession." (Gen. 17 :7, 8.) As a token of this covenant, and as an evidence of Abra- ham's assent, circumcision was instituted. All male children were circumcised when eight days old; also those bought with money of any stranger. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and my covenant shall be in your flesh for an everlasting covenant." (Gen. 17 :13.) Human language could not make anything plainer than the covenant relation between God and Abraham, viz: I'hat God promised to give the land of Canaan to Abra- ham's seed, or posterity; and, as a token, they were to circumcise all their male children throughout their gen- erations, and he would be a God to them in succeeding generations. But on account of their disobedience, God's wrath fell uijon them, and he frequently suffered the Gentile nations to oppress them and lead them cap- The Old Covenant Vanishes. . 11 tive into strange lands. Finally their cit}^ was trodden down by the Gentiles, and they were scattered among the nations of the earth, and became a byword and a reproaciu and God ceased to be their God according to the covenant relation. The literal sacrifices ceased,, and the ceremonial law came to an end, since they could no longer offer their sacrifices in the appointed way and place. Paul testifies, "Behold the days come, saith the Lord, wlien I will make a new covenant with the house of Israel and with the house of Judah. In that he saith, a new covenant, he maketh the first old. Now that which decayeth and waxeth old is ready to vanish away." (Heb. 8:8,13). Christ plainly foretold the closing of that dispensation, saying, "Behold your house is left unto you desolate." When he said, "It is finished," and l)owed his head, and gave up the ghost, the burnt offer- ings and the sacrifices virtually ceased; for the substance of the shadows, and the reality of the images were con- summated. The benefit resulting from the covenant with Abra- ham, as already shown, was the land of Caanan, together with the blessing of a numerous posterity; and all this U]ion the condition of ol>edience, as afterwards stated in the law. If they proved faithful, they were assured of enjoying lilessings and prosperity in all things. But, on the other hand, if they became disobedient, and per- sisted in their disobedience, the blessing would l)e with- held, and a curse be sent instead. It is to be borne in mind, that upon conditions of obedience, they enjoyed temporal prosperity, whether they exercised faith in the 12 . Infant Baptism. promised woman's seed or not. The}' M^ere a chosen na- tion, yet they were a carnal people. Eternal life was not promised in the covenant ahove considered. The ho])e of eternal life was held out in the promise dis- tinct from tliat of the land of Canaan: "And in thy seed shall all the families of the earth he hlessed." Tlie meaning of this was, that through the lineage of Abra- ham, the Savior slionld he liorn according to the flesh; he through whom life and immortality should he brought to light. The righteousness of faith pertained to Abraham as yet uncircumeised ; and now belongs to those who are his chihlren. not ))y circumcision, or by anything that came in the r(X)m of it, but by the same faith which he exercised. '^Phose who believe and only those, are to he ]iartakers of the blessing. 'I'he truly godfearing Jews by faith embraced the promise of the future spiritual blessing, and believed in the coming Savior, although they were not changed in the sense of heing horn again. In consequence of their faith and ol^edient lives, they obtained a good report; but they did not receive the promise. Under the first covenant the law was engraven upon tables of stone. Their sanctuary, and their service in it, were but shad- ows of tlie good things to come. Their circumcision was outward in tlie flesh, their inheritance was a natural land, their enemies were the heathen nations, their wea])ons were natural, and their warfare was that of "garments rolled in blood." Under the new covenant, the law is written in the heart, and put in the mind; Israel Was Not a Church, 13 the sanctuarv is the ht-art; the service is in the spirit and not in the letter; tlie inheritance in this life is a jrood conscience, and a peace that passeth understand- ing: the enemies are the devil, the world, and our sin- ful nature; and the weapons of warfare are spiritual, luiving tlie breastplate of. faith and love, and for an lieluiet, the hope of salvation. The advocates of infant ha])tisni assert that the coveiuint witli Ahraliam has never l)cen aholislied; and as cliildren were eligihle to church membership under the Ahi'nhaiiiJc coveiiant, so they also are under the new or Christian covenant. Tn other words, the}' assert that Itapti.^m is now sulj-^tituted for circumcision. It is true the covenant contained in these words, "And in thy seed <]iall all the families of the earth be blessed," has never I)een abolished. Paul, writing to the Galatians, explains this promise as referring to Christ: "And to thy seed, which is Christ." He is the promised Seed, thi'ougli whom alone the blessing can be obtained; not of natural land, but of life forevermore; which inheri- tance is not obtained through baptism, but through re- generation. 1 'J'hc Jews were not an organized body of believers; and therefore, cannot consistently be called a church. They constituted a nation, a political body, n;any of whom were wicked. Circumcision was a mark of citi- zenship required of all male citizens; therefore all the male cliildren of the Jews were required to be circum- cised, wheilier the parents were pious or not. There is jio scriptural authority for the assertion that baptism 14 Infant Baptism. was sulistituted for circuineision. When allusion is made by the apostle to circumcision, it is used figura- tively as a type of regeneration, and not as being super- seded by baptism. When the Jews were offended at Paul's ])reaehing, because he taught that children need not be circumcised, he did not olfer them a substitute in I)aptism. The defenders of infant baptism refer to a portion of the 11th chapter of I>onuins, where the apostle warns the Gentile I)elievers against the danger of backsliding, by reminding them of their high privilege of being children of (lod by faith in Christ. By way of illus- tration, the apostle reminds them that they had been branches in the wild olive, that is, were of the Gentiles, who were strangers to the covenant of promise, and lived as it were without God in the world. But now as they have by faith been grafted into the good olive tree, they are admonished to l)e hund)le, and not forget that they do not bear the root, but the root bears them; that is, they shall remendier that they were not chosen on ac- count of any merit in them ; but that God, out of free grace, extended mercy toward them ; and that they were not saved l)y work'; of righteousness which they had done. The advocates of infant baptism maintain that the Jewish congregation, or the Jewish church, as they call it, was the good olive tree ; and that through unbe- lief many of them were broken off, that is, were excluded from the church; and that the Gentiles by faith were grafted into the good olive tree, — the Jewish church. By thi§ argument they want to prove that the church Circumcision and Baptism. 15 has been the same andor both dispensations, and that tlie Cliristian church is a continuation of the Jewish cburcli : and as tlicv achiiitted the male cliihlren into the dcwisb eliiiivh by circumcision, children shall now l)c adniitted into tlie Christian church by baptism. Tbcy reason })lausib]y that the covenant with Abra- ham was an everlasting covenant, and that God had jiromised to be their Father, and tliey be his people, which they call his church ; and since the Jews knew nothing else than to admit children, therefore it would have been an unheard of thing to them to exclude child- ren from tbe cbureh. They assert that a prohibition from Cbrist would have been necessary to exclude them. It Avill be ol)served that upon the above ground, viz: that of the church being the same under both dispensa- tions. Christians have a rigbt to wage war in defence of righteousness, to exact justice by process of law, to sue for a bill of divorce, and even greater carnal liberties. For if those under the law were regenerated, and con- stituted the church of God worshiping him in spirit and in truth, and yet did wage wars and indulge in many carnal liberties, then we will ask. why may not God's children now use the same lil)erties? Every enlightened person knows that Jesus Christ and his apostles forbid those carnal practices. Can a child of God be one thing in one age. and something quite different in another age? The natural birth has Ijeen the same in all coun- tries and all ages, and Christ used it as a figure of the spiritual birth. How- then can the spiritual life be so different in its manifestations at different times; as, in. 16 Infant Baptism. one age, to resist evil to tlie extent of waging war, sueing at law. ])raeticing polygamy, and holding persons in bondage; and, in a snbsequent age, to ignore all these practices as unchristian. Stephen alone calls the congregation of Israel the churcJi, saying. "This is he that was in the church in the wilderness." (Acts 7:38.) In the German the same word is used in this instance that is used through- out the Bible to designate the congregation of Israel. Some translations render it the congregation. Whether we call the Jews the congregation, community, kingdom, or church, the facts remain that they were an unregencr- ated peoj)le, and the great mass of them were frequently itlolatrous and AAieked. It is well known that there were god-Iearing })ersons among them, who believed in the promise of the coming Savior, and regulated their lives accordingly; and who also died in the blessed hope of eternal life. But they did not attain to that life while upon earth , since Christ had not yet come to give them power to become the sons of God. But when he came and gave his life for the sins of the world, he descended into the nethermost ])arts of the earth, and proclaimed redemption to those who had died in the faith before he came. The church of Christ was a new institution upon earth, based upon the promise of eternal life. Christ said, "Upon this rock I will build my church.^' This language is conclusive. The church had not existed be- fore the day of Pentecost. This fact alone should de- tcrmine the issue. Any one tracing the commands and The Nciv and The Old Co-tenant. 17 ordiuiuurs^ enjoined by Christ upon his church must be eonvineed tliat it bears no likeness to the Jewish congre- i^ntioji. Paul asserts, "And for this cause he is the me- diator of tlie New Testament, that by means of death, for the redemption of the transgressions iliat were under Ihe first testament, they Avhich are called might receive tlie promise of the eternal inheritance." (Heb. 9:15). Under the first testament, they had the promise of the land of Canaan upon condition of obedience; but eternal life, or the eternal inheritance, was dependent upon the edicacy of Christ's death ; which availed before God as a real atonement, and a ransom for the transgressions conniiitted even by believers under the legal dispensa- tion, wlio. daring their lifetime, did not obtain the heir- ship to the everlasting inheritance. Christ is the good olive tree. The patriarchs, tJie pi-ophots, and the holy men of old were prospective liranchcs in tlie good olive. Those Jews who believed, and yet lived when Christ came, received him. The aged Simeon said, "Now lettest thou thy servant depart in ])eace. for mine eyes have seen thy salvation." And Paul, in Gal. 3, "Now to Abraham and his seed were the ])romises made. He saith not, and to seeds, as manv." "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, in thee Shall all nations be blessed. So. then, they that be of the faith arc bless- ed witli faithful Abraham." From the above scriptures it is ])lain that Christ is the good olive tree, and that Abraham was a prospective branch in him : and so were 18 Infant Baptism. all who stood in the same faith. All the Old Testament helievers were under the ])romise and were acceptable to God: but did not constitute his church, as they were not organized into clnirch fellowship. Indeed they conld not be in true church order ; because they had not the Holy Spirit as an abiding and indwelling principle. The unbelieving Jews who composed by far the larger part of the congregation, rejected Christ, and were bro- ken, or cut oflf from their privileges as the descendants of Abraham. "He came unto his own and his own re- ceived him not." The offer was first made to them, but when they rejected it, God also rejected them. If they repent, God will graft them again into the good Olive Tree, in whom their father Abraham hoped. The matter relative to infant baptism may be sum- med up thus : Under the old dispensation there was a command to circumcise male children; under the new, there is no command nor precedent for the baptism of children ; but a i^lain, positive command to baptize adult believers; and in all the history of baptism in the ISTew Testament we find none others baptized. Does it not appear very strange that if the Jews were the church of God, and if the Christian church is a continuation of the Jewish church with changed ordinances, and the spiritual life the same in both the old and the new church, that Christ required a radical change in the character of those who were members of the Jewish church in order to .become members of his church, and that not only of those who were only of the lineal de- scent of Abraham, but also of those who stood in the Jewish Prose/ vie Baptism. 19 faith of Abraliani ? "IIc' came unto his own, and his own received him not; but as many as received him, to them gave he poicer to heconie the sons of God." If tliey had been children of God, why should he give them })0wer to become w^hat tiiey already had been? To his disciples who were pious, believing Jews, (Judas ex- cepted) he said, "Except ye be converted, and become as little children, ye shall not enter the kingdom of heav- en ;" and hence were unqualified for church membership. Christ's chur-jh was not then organized. It was not established until the day of Pentecost, when the Holy Ghost was given as an abiding principle. Christianity and Judaism are not the same. The Apostle Paul labored earnestly to distinguish them. Judaism emliraced the whole Jewish nation, — both the evil and the good: the church of Christ embraces only the truly converted. Judaism was a national institu- tion: the church of Christ is an assembly of believers from which all are excluded who are not pious and upright in life. Lalwred efforts have been made to prove infant bap- tism from historical records. The claim is that Jewish prosel3i;es were circumcised and baptized; and that this practice continued until the time of Christ. By this it is claimed that infant baptism was a matter familiar to all Jews; and of course they would expect a continua- tion of it in the Christian church. Mamonides, a learned Jew of the twelfth century is given as special autliorJty for the assertion that proselyte baptism was common among the Jews. Josephus, a noted Jewish 20 Infant Baptism. historian who was l)om A. D. 37, does not name such jjractice as that of baptizing the children of proselytes. The general results of investigation seem to prove that it was not one of the Jewish ceremonies until long after the coming of Christ, and that there is much to sug- gest that the Jewish rite owes its origin to Christian bap- tism. But we will not spend time on this argument, as every Bible reader knows that the Jews were strictly forbidden to add anything to God's law. "Ye shall not add unto the word which T command you." (Deut. 4 :3). If the Jews did baptize proselytes and their children during the time of our Savior, they added to the com- mandment of the Lord, and were transgressors of the law. They had a couimand to circumcise such, but not to baptize them. To defend the practice (if it ever ex- isted) is to justify God's people in the violation of his plain command. But if they did practice it, is it not remarkable that not one of the proj)hets protested against such an innovation? And inasmuch as no such protest is found in the writings of the prophets, this alone is strong and conclusive evidence that such practice never existed during their time. Another argument in favor of infant baptism is based on Acts 2 :39 : "For the promise is to you, and to your children, ajid to all that are afar off, even as many as the Lord Our God shall call." It is claimed that the promise is the same as that in Gen. 17:7, to Abraham: "to be a God unto thee, and to thy seed after thee;" and they reason thus: As seed means children, and children means seed, and as parents and children were Baptism of Households. 21 inoludod in the one, it must be that parents and infants are intended' in the other. It will be observed that the promise was not only to them and to their children, "))ut to all who are afar off, even as many as God sliall call." Surely no one will contend that this includes those wlio have not come to years of understanding. The promise extends to all who are called. It extends to us and to our eliildren, and to all sane persons who may be born into the world, if we and they yield obedi- ence to the grace of God, and are regenerated through the Spirit and Word of the Lord. Primarily the prom- ise" was to the Jews and to their children, and then to the G<^ntiles who were considered afar off; but who were afterwards brouglit nigh by faith in Christ. 'I'bere is nothing whatever in the text to support infant baptism. The last argument we will notice is that of the baptism of households. One learned advocate of infant baptism says, ^'It cannot be denied that Lydia and Stephanus, Cornelius and the jailor were the only be- lieving members in their respective families." This assertion is void of scriptural proof. In the case of Cornelius it is recorded, "While Peter yet spake these words, the Holy Ghost fell on all them which heard the ivord.'' Again : "Can any man forbid water, that these should be baptized, who have received the Holy Ghost as well as we?" Could anything be plainer? These were all adults ; for they spaJce with tongues and magni- fied God." The defenders of infant baptism say, "Not a word is said that any of Lydia's household believed, and yet we 22 Infant Baptism. are informed tluit slie and lior linusehold were baptized ; and tliat it is manifest that those who ^omposcd the household were baptized on the faith of the parent." We ask, where is the scriptural authority to baptize one person upon the faith of another? Christ and his apos- tles commanded baptism upon faith; not upon the faith of another; but upon the faith of the individual believ- er. Paul baptized the house of Stephanus. He says, I Cor. If) :15, ''Ye know the house of Stephanus, that it is the first fruits of Achaia, and that iliey have addictfd 111 em selves to the ministry of the saints." From this we infer that the members of the house were not infant children, but were persons of understanding, and of will power. Of the jailor it is written. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house." (Acts 16). They would not have spoken the word of the Lord to infant children. It is evident that they baptized only those to whom they had spoken the word of the Lord; there- fore they baptized none but believers. We will not attempt to refute the argmnents based upon the testimony of the church fathers; as it would enlarge this treatise beyond our wish; neither do we deem it a duty. Tn many cases the testimony is from such who were not sound in doctrine. For example, Irenaus. who wrote about sixty years after the ajwstles, is quoted as follows: "Christ came to save all persons who by liim are born again (baptized) unto God; in- Peda-bdptist Reasoning, 23 fants, and little ones, and children." Can little ones be born again? Baptism is not the new birth. Tertullian, who lived about the beginning of the third century, is quoted as authority for the baptism of children; yet we have evidence that he recommended the delay of baptism until mature years. .In what century of the Christian era the baptism of children came into use, is difficult to ascertain. The testimony of those who lived in the ear- lier centuries is conflicting; neither is it important for us to know. The only reliable authorities in the case are Jesus Christ and his apostles; and since they did not authorize the baptism of infants, it is, therefore, anti- christian. There is no consistency in baptizing persons l)efore they have come to years of understanding. An eminent pedo-baf)tist writer, after urging the du- ties of church-membership upon the unbaptized, then adds, that special attention should be given to those who have been admitted to visible menibership in their infan- cy, and have attained to the age when it is their duty publicly to profess the religion of Jesus before the church and the world by confirming , or taking upon themselves the vows made at their baptism in infancy. The same author urges the validity of infant baptism upon the ground that if the children of believing parents were not baptized and admitted to visible church mem- bership, there would be a peculiar class of persons, the iinhapiized offspring of believing parents. He says, •'This class would b}^ birth be within the visible church, and yet l)y the denial of its initiatory ordinance, be without it." Such reasoning exposes the evil of infant 24 Infant Baptism. nif-inhcrsliip. ITpnri wliat Scriptural groimd can any one rpcognize tliat the ofl'spring of believing parents are "b}' birth witbi]i the visible church?" Snch indeed would be of that class tliat John says are "born of blcod.*' Does not every one know that the children of Chris- tian })arenis are by riature carnal and sinful as well as others are, and need repentance and regeneration as well ? They have the same need of awakening to a knowledge of their sins and of their need of a Savior as have the mibaptized. Herein lies one of the great evils of this practice. Tlie baptized children are under the instruction and guidance of the church, comforted on that account with a promise of the blessing, and if they grow up fairly moral and well disposed, tliey will attend worship and believe and practice the creed of the churcli. and all this they will do without a true, saving knowl- edge of the requirements of the New Testament. But if they grow up wicked and ungodly do they recognize them as members? If not where do they place them? Infant baptism is at variance with the fundamental principles of the Gospel. The call from heaven to man has ever been. 'Re- pent and be l)aptized," "Repent and be converted," "Come unto me all ye that labor and are heavy laden, and I will give you rest." These scriptures convey the idea of a state of sin, and a duty to God, and a need of a Savior, and must be heard, and experienced, and ol)ey- ed liy every "one who desires salvation, and are designed to apply to everyone; but we must ask, when do they apply They Too Need Repentance. 25 to tlio youtlifiil. ros])nniii)»lo ni('nil)ers of the pedo-baptist faitli? Apiiii. Christ's coiiiiiiission to liis apostles in- structs us to tea;-h and then ha])tize upon faith, wliieh eoni]iorts witli all scripture teacliinu'; hut how can any of this accord with infant liaptisni. Those who de- fend this doctrine must claim that the infant-baptized mt'inhers, on account of rheii- ha|)tism, are always under grace and never come undci' the moral law as its trans- gressors, and so do not commit sin to lie repented of; hence they do not need the service of that law as their school-master to bring them to Christ. Now if they en- joy a blessing above the unbai)tized on account of their church relation, we should witness the fruits of it in a better life; but as they grow u]) in sin, and live after the rtesh as the world does, we must believe that their bap- tismal vow is no help to them, and it certainly does not chang(> their relation to their God. "It is better not to vow, than to vow and not to pay." It would seem out of place for us to again he neces- sitated to call attention to the one great object of Christ's mission upon earth, which was to unbar the way to Para- dise, which he did by healing the breach made by sin, and thus satisfying divine justice. We have thereby been set free from the consequences of Adam's trans- gression, and are no more fettered by the judgment of a broken law, only we inherit the consequent effect of sin in our mortal, sinl'ul bodies. This is a standing testi- mony ot man's utter hel])lessness. and an unceasing ap- l)eal to his conscience to be reconciled with God through the means provided. As this can be active only after we 26 Infant Baptism. attain to an age when we can discern between good and evil ; so we are not accountable before that age, but are saved by tlie merits of Clirist. We read that he blessed little children and said, "Of such is the kingdom of heaven." He did not baptize them, nor did he com- mand tliem to be baptized, and yet he could pronounce the blessing of peace upon them. His calls to the un- converted all convey the force and necessity of rational reflecting tlionght. Xothing to convey the idea that one should stand as sponsor for another. There is but one way of salvation indicated, and that is by conviction, repentance, faith and regeneration, and these must be experienced individually and not by proxy. Each of us stands accountable to God for himself in these exercises, and no one can answer for another. The Apostle tells us that "without faith it is impossible to please God;" and we should all know that the faith of one cannot by any effort of the mind be made effective to the saving of another. We can all accept that if one person cannot ex- ercise active, living faith to the salvation of his soul, no one else can for him, and any ordinance administered upon him would not change his condition. The same is true of the innocent, unconscious child. Until it at- tains to the age of discretion, it has the same sure word of promise as has the most faithful servant of the Mas- ter; and as we can assume nothing for a person after he attains to the age of accountability, so also we can do nothing, and need do nothing for him before that time. If Christ expiated the guilt of Adam's transgressions, surely the innocent child should share the fruits of it, Baptism Not Applicable to Infants. 27 at least as fully as the wilful sinner who turns and hope- fully seeks salvation through the merits of Christ's re- (l('mj)li()n. If ("hrist's atonement does not save little {•iiildrcn w ithout tiie oKservauce of l)a])tism. surely it will not with it ; for baptism can be properly and eonsistentlv atl ministered only u[)on rational, intelligent persons. We might here ask. what does the baptism of little child- ren signify? Wliat does it effect? The apostle Peter tells us that the impoi't of ba])tism is "not the putting away of the tilth of the flesh, but the answer of a good conscience toward Cod.'' Will this apply to infants? Can they he said to have the answer of a conscience? 'I'hey know nothing of either a good or a had conscience. Ts not the conscience of a child as latent as are its intel- lectual powers? When do we need conscience? When we reach the age of accountahility, and then God in his mercy develops it as he does the mind. The apostle James says, "He that knoweth to do good and doeth it not. to him it is sin." What is the good referred to here? There is nothing good but what emanates from God. We must then conclude that the good referred to by the apostle is that service to God, of which his con- victing grace, as soon as we can realize the consequences of sin. and our accountahility to him, will convict us by prompting us to flee his wrath and seek shelter under "the Rock that is higher than T." As none of this ser- vice can be rendered by innocent children, certainly they have no acconntability. There is much said and written about the duty and obligation of jiarents and sponsors to their children or 28 Mode of Baptism. warrls, tliat tliey bring thoiii up under tlie nurture of the clnnvh, not only by enlisting their affections for the eliurcli of their choice, ))ut by sncli liel})s as the Sunda}'- Sehoo], tlie ("bristian Endeavor, and otlier accessories. To this we would say, far better teach them that they are sinners Far better teach them that they should honor the convictiiig grace of God l)y rendering obedi- encf to Ids will, that they may have hope of the pardon of their sins. All Christian parents will admonish their children in the fear of the Lord. Tliey will teach them to be respectful and truthful : and we repeat, above all, teach jheni that tlun' are sinners, and liave need of re- ])entance and regeneration by faith in Christ. They seek to set them a good example in conduct and conversation; but tliey i)y no means urge them to join the church, since the cliurch can not give them life; but they" urge them to come to Christ and obtain pardon from sin, that they may have sjiiritual life; then they will come to the chiircli. Mode of Baptism. This subject has been the occasion of much anima- ted controversy ; and many sincere truth-seeking souls have ])een deeply perplexed concerning it, and would liave gladly submitted to any mode of which they could have had certain knowledge as being of divine appoint- ment. We cannot but accept that the omission of an express specific mode of administration of ordinances, under tlie gospel dispensation, was not without design, and particularly as relates to baptism. The absence of a definite mode has a tendency to lead sincere seekers The Martyrs and Baptism. 29 into a cMivful inquiry as to the design of tlie ordinance. Throu.irli tins exercise tluT will discover that the merit and virtuf are not in the ordinance, nor in the mode of administration. 1)ut alone in the meritorious right- eousness of ("lirist. After tlie attainment of this knowl- edge, and an unconditional surrender of the will in true re])entance. the ordinance ca« be observed in a gospel spirit, and it will tend to strengthen faith and love; but on the other hand, if observed in a legal spirit, as a direct means of salvation, without proper knowledge and experience, it will .tend to tlie dishonor of God, will darken the understanding, and rob Christ of the honor of having wrought a complete redemption. Historians tell lis that as early as the beginning of the iifth century, and notably during the sixteenth, there, was much controversy as to the subjects to whom baptism should bo administered, but not as to the mode of administration. In that century thousands of the most devoted followers of the Lord Jesus whom the woi-ld <'ver knew olTered up their lives for the cause of the truth. They were opposed to infant baptism; but relative to the mode of administration, there appears to have been no issue. It is remarkable that in such an age as that of the reforuuition. when there were so many heated controversies upon so many different subjects,' and among them the subject of baptism, that we find no ([uestion raised as to the mode, although we have re- liable historical information that, at least in previous centuries, diiterent modes were practised. It is evident that the seiatinient now held by the 30 Afode of Baptism. German anr] ilio TMi,i;lisli baptists, tliat iinniorsion is the only rigiit mode oL' l)a|)(ism. was not then entertained. Of tliose \\h() suifered martyrdom during the sixteenth e(mtury, there was a considerable nnmber who were bap- tized in private dwellings. jSTumbers confessed in their exaniin"ation })efore inquisitors that they were so bap- tized. In that time JMemio Simon lived and labored most devotedly for the [)romulgation of sound doctrine, and for the salvation of souls. He could not have been ignorant of the fact that persons whom he recognized as fellow-believers were baptized in houses; and since we lind no protest in his writings against such baptism, we coiu'liide that tins faithful servant of the Lord did not hold the doctrine that immersion alone is baptism. When the confession and pure lives of those people, as record- ed in history, is duly considered, the impression is made that they followed the Land) whithersoever he led them, were redeemed from among men. and had the name of their Lord written on their foreheads. Baptists maintain that the word baptize signifies to immerse, and little else. Baptize is the anglicized form of the Greek word haptizo. Many men, eminent for learning, are quoted by Baptists as authority that the original word for baptism means to dip, to plunge, and to submerge. On the other hand, pedo-baptists claim some of those same men as authority for pour, sprinkle, bathe, etc. In addition to these, they cite many other authorities to prove that l)aptize not only means to im- inerse. but also, to pour and to sprinkle. Some author- ities give immersion, pouring, sprinkling, perfusion, or Definition of Baptism. 31. washing in any way. Luther's German translation from the Greek renders the word laiiffen; whereas,, if baptize signified only immersion, it should have been rendered einfcnirhpii. Dr. ^liller, foniierly of Princeton College, said to liave been one of tlie best Greek scholars of his time, is quoted as follows: "1 can assure you that the word which is rendered baptizo, does legitimately signify the a|»]»lication of water in any way as well as by immer- sion. 1 can assure you if the most mature and compe- tent (ireek scholars that ever lived, may be allowed to decide in this case, that many e.\am{)les of the use of this word occur in scripture in which it not only 77iay, bvit iiiiisi signify sprinkling, perfusion, or washing in any way." In Menno Simon's admonition to scorners of water baptism, tliis language occurs: "How any one who re- fuses (Jod a liaitdful of water can conform himself to love liis enemies." Again, the following expression is found in his writings upon baptism: "than to have a handful of water applied." But this same author is claimed l)y the advocates of immersion. In his complete works, page 204, is found the following : "For however industriously we may search day and night, we yet find but one baptism in the water pleasing to God, which is expressed and contained in his word." Again on page 231, '"Let all the world under the heavens oppose in every way in which they are able, this is the only mode of baptism which Jesus Christ himself instituted, and the a])ostles taught and practised." Any one taking the pains to read the context to these two extracts, will 32 Mode of Baptism. rcudily pcrccixd tluit tlu' aullior luul no rciVrciice to tlie inoilc of adniinislcriiig tlie oi'diiiajice. but only to wlioni it should 1)0 administered — to IjclJcviug adults, and not to infants. Baptists ([uotc lai'ii'cly I'roui the early history of Uie ehureli. and a stroni^- eil'ort is made to trace immersion baek to the times of the ai)ostles through these writings. So far there seems to he nothing reliable found on record concerning the mode }n-actised during the first and part of the second century. Aside from the fact that the use of one mode [prevailed in general for a time, and then another mode in tlie same way. it seems that all the es- tablished modes were practised more or less all the time. \\ (■ .aiiiiot coniniend the too couimon ])ractice of the ad- Mxales of one mode (pioling only such authors as sup- ported Ihat particular mode, to the almost entire cxclu- sion ol opposing testimony, ^.either can we accept as reliable all that is tjuoted. since there seems to be an al- most uidimitetl amount of evidence to support any of the modes: and it occurs very often that assertions are made but not ]tro\cn. How can a writer of the fourth or sixth century state so positively, as many do, that a cer- tain mode [U'l'vailed sim-e the days of the apostles, or was commanded by Christ and his apostles, and still give no \)vooi of it by quoting from the writings of those who li^ed in the first and second centuries? That they quote nothing, is conclusive |)roof that nothing was written then thai was extant in the time of these writers. It is well authenticated that there was a general decline of the cluu'ch, ag was foi'etold by the apostles and witnessed Both Modes Practiced. 33 by John in tlie Revelations, and which increased until darkness gouerall}' prevailed; so we must accept with a degree of allowance, most of what is quoted ; for hov; can ll)e cause of Christ l)e advanced by using testimony of any sect or people who are not fully in accord with gospel teaching, and who do not show forth in their faith and in-actise those fruits which heaven designed as a wjtness to the world that Christ has sent them. We find in the Martyrs' Mirror, which is a compila- iion from various authentic chronicles and testimoniak, giving an account of the faith, doctrine and sufferings of the defenseless Christians during sixteen hundred years, that baptism was frequently administered in the water, and there are repeated instances where it is ex- l^ressly stated that they immersed the applicants ; but we have found but one instance of trine immersion in the work. Then on the other side we find Cyprian of the fourth century quoted as saying, "The sprinkling with Avater is of equal validity with the laver." Eucherius says. ''The victim is washed when a believer is sprinkled with the water of baptism." About the year 250, Urian, Macellinus and Justin were drawn to the Christian re- ligion. They were baptized by a minister named Justin, who rejoiced that such learned men should bow to the yoke of Jesus. He instructed them, and afterwards had water brought and baptized them on confession of their faith. This circumstance would indicate that these were not baptized by immersion. There is also allusion made to the fact that persons who were dangerously ill, or as it is stated in some places, 'S-ery sick/' were baptized, 34 -Mode of Baptism, but.evideiitly iiol by iiuiuersion. When brought before the inquisitors;, many testified that they were baptized in the houses of sojue of their brethren. In the fourth century, Optatus Mile Vitanus, in giving instruction to eatechuniens upon the ordinance of baptism, used these words: -''We. know that in the observance of baptism, there are three. essential points; the first relates to the Holy Trinity ; the second, to the believers ; and the third, to the baptizer." The mode was not named in the con- sideiration of what is important in baptism; and as we do not find in the entire work a single controversy about the mode, we have reason to believe that it was not dis- puted, although it is very evident that different modes were practised. .- • It is worthy of notice that in many of the explana- tions of baptism during the early centuries there is more virtue ascribed to water baptism than the scriptures warrant. It is called the '^^Dath of regeneration," and esteemed as the means essential to the forgiveness of sin. During the sixth century we find sentiments like these freely expressed: "The souls of the elect, or baptized, have lost in baptism the impurity of the old man, and are-made new in Christ." "Ba])tism is adivine fountain in-. -which believers are regeneraterl . and beconie new creatures.?' ■■■"And is washed by baptism from the' poilit- tion^ of. sin." -Such sentiments- are evidence of ascribing t©o- much virtue to an outward ordinance; and always show a lack of the true import of the ordinance, and of' the true knowledge of regeneration. As a fruit of the Yene:ration in which baptism, and particularly im^mer- Nothing Conclusive as to Mode. 36 • .sioii, was held during the earlier centuries, there were some practices associated with the administration of it that were wholly without scriptural warrant. Among these were nude immersions and the putting on of white robes after baptism, both of which, it is said, were practised more or less by the Catholic, Greek and Prot- estant churches; and were defended on the ground that they represented the putting off the sins of the flesh, and the putting on of the righteousness of Christ. When we find such manifestation of a legal spirit, either in the use of, or in the mode of administering and observ- ing the ordinances, or in attaching too much importance to the outward expression to the neglect of the divine life, we must conclude that such are evidences of a state of darkness. During the sixteenth century when the church of Christ stood so valiantly for the truth, and left on record such bright and inspiring examples of the power of living, saving faith, we find no such sentiments ascribing saving virtue to an outward ordinance, neither controversy about the mode. It is remarkable how sound were the faith and practice of the believers during that trying time. We could obtain almost unlimited evidence from encyclopedias and theological works, in support of either immersion, or pouring, but such additional information wouW increase the size of this tract tieyoiid. our desire; and at best would but be the testimony of men". As honest enquirers after truth, we cannot settle anything definitely as to the word haptizo; since learned men do not agree as to its limitations. There is agreement that 36 Mode of Baptism. it means to dip and immerse, but there is not agreement that it also means perfusion, pouring and sprinkling. From the practice of professed Christian teachers who have lived in the past, we can learn nothing conclusive ; as different modes have been practised by different per- sons at different times. It will therefore be best for us to confine oiirsehes as closely to the Scriptures as possi- ble. John was a herald of the Savior. His baptism was preparatory to tlie receiving of Christ as the Savior of sinners. He testiiied, "That Christ should be made manifest to Israel, therefore am I come baptizing with water :" "^'I am the voice of one crying in the -wilder- ness, prepare ye the way of the Lord." He directed his disciples to believe on him who should come after him. His baptism came between the law and the gospel. It was representative of sorrow for sin, and of repentance ; and was practised under the legal dispensation, as the law was not yet fulfilled, the great sacrifice for sin was not yet ofllered, the typical sacrifice had not ceased, and the time for the practice of gospel ordinances had not yet come. As his ministration was under the law, there- fore his baptism was not an ordinance under the gospel, but under the law. The Levites were a figure or representation of - John's disciples. They were inferior to the priests in their calling; and their duties were preparatory to the service of the priests, as John's ministration was ]jre- jjaratory to the office of spiritual priests in Clanst's kingdom. To qualify the Levites for their service, the The LevUe as a Figure. 37 Lord said to Moses, "And thus shalt thou do unto them to cleanse them; sprinkle water of purifying u])on them." John's ministration effected a moral reforma- tion in man. The test was, "Bring forth fruits meet for repentance." As an expression and a representa- tion of such a change, he baptized his disciples with water. As the Levites were sprinkled with the water of purification to qualify them for their office, may not John also have applied water to those who came to him confessing their sins? The Levites were plainly a figure of John's disciples; and, as they were sprinkled with water, it would not well coincide with the figure if John immersed his disciples. That his baptism was dis- tinct from Christian baptism, becomes the more appar- ent when we consider Paul's counsel to those twelve men whom he met at Ephesus, who had received John's baptism. He asked them, "Have you received the Holy Ghost since ye believed ?" They replied, '*We have not so much as heard whether there be any Holy Ghost." He then asked them, "Unto what then were ye bap- tized?" They answered, "Unto John's baptism." Paul replied, "John verily baptized with the baptism of re- pentance, saying unto the people that they should be- lieve on him who should come after him, that is, on Christ Jesus. When they heard this they were baptized in the name of the Lord Jesus." (Acts 19.) It has been asserted that those men were not baptized by an authorized disciple of John ; and hence Paul's act of re- baptizing them. Such claim is not sustained by the apostle's reasoning. He stated facts to them concerning 38 Mode of Baptism. the design of John's baptism, making a distinction be- tween it and Christian baptism. We have no evidence tliat John baptized by immer- sion. It is recorded that he baptized near to Enon, because there was much water there. Dr. Smucher, in his Popular Theology, renders it viany springs. He argues that plenty of water was a necessity for the com- fort of the people who assembled in such large numbers in that desert country. He maintains that this is why it is stated, "there was much water there." Such reas- oning is not groundless when it is remembered- that, "Then went out to him, Jerusalem, and all Judea, and all the regions round about Jordan, and were baptized of him in Jordan, confessing their sins." (Mat. 3:5,6.) The language, "There was much water there," determines nothing as to the mode of baptism. John had been baptizing at, or in the Jordan river, where there was no doubt water enough to enable him to baptize by immersion, if such was his mode. There can be no reliable inference drawn from his baptizing near Enon, as to the mode practiced. Christ coming to John to be baptized of him teach- es us the impressive lesson of obedience. Some of our friends see nothing in the baptism of Christ but an out- ward form for us to copy after. His language is very impressive :. "It becometh us to fulfil all righteousness." There was certainly more involved than being baptized. It is certainly a righteous administration that will pro- duce these results: "Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, Christ Baptized by John. 39 fmclterery mountain and hill shall be brought low; and the crooked shall bo made straight, and the rough ways sluTll'be iiuule smootli : and all ilesh shall see the.salva- tion of God." (Luive 3:4,6.) ''And he shall turn the heart of the fatliers to the children, and the heart of the children to the fathers." (Mai. 4:6.) ■ Christ had no need of any service that implied mor- al; impurity; yet, as the Son of man, and as our ransom, he became like unto us, sin excepted. -Being under the law,' he was circumcised, and he also kept the passr over, which tjpified his atonement. So he also honored the just ministration of John by obedience- to its form, as a lesson of obedience to us that we should honor God's economy by yielding obedience to the calls of his grace, that we may thereby attain to redemption by having our hearts prepared by a knowledge of sin, which we attain through the law; and also by becoming willing to for- sake unrighteousness, which the mission of John rep- resents; and thus be prepared to receive that kingdom which Christ came to establish in our hearts, and wliich is characterized by love and peace. John said, "I indeed baptize you wiili water;" which, if our translation is correct, would indicate that John applied water to those whom he baptized, and did not practice immersion. Our Baptist friends insist that as John baptized in the Jordan, and our Savior was baptized by him, so we also should follow his example, and as he went into the water to be baptized, so should we. They couple with this that baptism is essential to the remission of sin, and- that there is no baptism but immersion. We are 40 Mode of Baptism. persuadecl that many poor souls are misled by sHch teaching. One writer goes so far as to argue that John and our Savior both taught the same doctrine and baptized with tlie sauie baptism. He would make it ap- pear that John baptized Christ according to the apos- tolic commission, which would baptize him in his own name. This may all seem plausible; but John could not hare baptized in the name of Christ, for Christ was not yet revealed as the Messiah when John began to baptize, and his ministry was nearly finished when he baptized our Savior. Cbristian l^aptism is an initiatory ordinance; and if John's was such, into what did it initiate? The Christian church was not yet establislTed, nor could it be before the atonement, and before the outpouring of the Holy Spirit. Again, as water bap- tism is accepted to be representative of the baptism by the Spirit, embraced in Avhieh is the baptism into the death of Christ, it should be evident to every one that John's baptism could not in any wise have represented this. If Christ's own disciples could not, even after many efforts by our Savior, l>e made to comprehend the necessity nor the import of his death, how could John be exj)ected to comprehend it without that teaching? Only after witnessing it. and receiving subsequent in- struction upon it, and being enlightened by the gift of the Holy Ghost, could his disciples at all realize it and teach it to others. Then wherein would be the pro- priety of considering John's baptism as embracing it? Neither could he have baptized in the name of the Holy Grhost, for he himself, to maka a clear distinction John Was Not in the Kingdom. 41 hohveon his dispensation and tliat of Christ, testified, *'I indeed baptize yon Avith water imto repentance, bnt he that conieth after me is mightier tlian I, he shall bap- tize you with the Holy Ghost and with fire.'' If then he conld not have baptized in the name of Christ, nor in that of the Holy Ghost, he must not have baptized in an)' name, but simply Avith water unio repentance, as always stated. This all proves his baptism to be dis- tinct from Christian baptism, for it could not in any sense represent Avhat Christian baptism represents. Our Savior testified of John, that "Among them that are born of women, there hath not risen a greater tlian John the Baptist, notwithstanding, he that is least in the kingdom of heaAcn is greater than he." This plainly shows John's relation both to the law and to the kingdom; for if he that is least in the kingdom, that is, in the fulness of the blessings of the Gospel of Peace, is greater than John, then surely John could not have been in the kingdom, and under these blessings. Another reason why he could not have been under the Gospel, or in the kingdom, is because the Gospel was yet un- known to man, and the kingdom of Christ was not yet established. It could not be said that Christ established his kingdom, or church, before he completed the re- demption, before he "took the armor from the strong man armed," before he burst the bars of death and achieved the victorv over death, hell and the srrave. Where would the consistency in maintaining lliat his kingdom, or church, should begin with the preaching of John and be continued by his own ministry, to be 42 Mode of Baptism. manifested in its power on the da}- of Pentecost, as many suppose? Tlie Scriptures testif}- that Christ was put under the law to fulfil it, which was effected only when he expiated our guilt upon the cross, saying, "it is finished." He obeyed the law in all its spiritual re- quirements by his holy life; and, as ^'Without the shed- ding of l)lood there is no remission of sin," so he offered up his body as the great atoning sacrifice. His king- dom is a spiritual kingdom set up in the hearts of his people; and that kingdom could not be established until the powers of darkness were subverted, and the faithful set free from their dominion. The prophet Isaiah (chap. 28:16) writes, "I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation." That stone was Christ, but he was not that "tried stone" until his work was finished, his re- demption wrouglit. Nor until then could he be that "sure foundation," nor that "stone which became the head of the corner." This is all figurative, as is also the reference of Paul and Peter to Christ as the "chief corner stone," upon which the church was to be estab- lished. But, to be a true figure, Christ's ministry and atonement must precede the building of the church. John comprehended comparatively little even of what he spoke concerning Christ, and as little or less of his kingdom; and liow could he have taught the doc^ trine of that kingdom. He understood as little of his own words when he said, "Behold the Lamb of God' which taketh away the sin of the world," and also, "he shall baptize you wit^h the Holy Ghost and with fire," All Preliminary Work. 43 as did Mary, the mother of Jesus, and the aged Simeon when they spoke of him prophetically. If Christ's own disciples under his personal, daily teaching attain- ed to no definite knowledge of their Master, nor of his kingdom, what ground have we for expecting more of John than of them? After witnessing the divine attes- tation of the Messiahship of Christ at his baptism, and having knowledge of his miraculous powers and deeds of mercy. John must send from the prison by his dis- ciples to inquire personally of Jesus, "Art thou he that should come; or look we for another?" If he had so little certain knowdedge of the Savior and of his mission, how could it be said that he taught the same doctrine with Christ, and baptized with the same baptism? There is but one satisfactory way to account for the baptism of John, and also that by the disciples of Christ, whom he sent out to preach and heal, and that is that they all stood upon a common plane. The work was all preliminary, and was designed to prepare a people for the Lord. They made one common appeal to all every- W'here to repent, and baptized unto repentance all who accepted their word. If the preaching of Christ's dis- ciples during his ministry was under the new or gospel dispensation, why were they not qualified to preach after the resurrection, and after much personal teaching by our Savior during the forty days, about "the things per- taining to the kingdom of God?" They were com- manded to tarry at Jerusalem until indued with the power from on high, liefore they could j)reach the gospel of the kingdom. It is quite evident that this prelimi- 44 Mode of Baptism. nar}' work by John and tlie disciples of Christ could not have saved a single soul unless supplemented by the great redemption wrought by Christ. Hence we see the great inconsistency of calling John's baptism Christian baptism, and of using it to establish a mode of Chris- tian l)aptism, or to prove that ])aptism should be ad* ministered in the water. Christian baptism was first administered upon the day of Pentecost. Until then no one could be consist- ently baptized in tlio names of tlie Trlniiy ; for before Unit lime, the Holy Ohost was not given as an abiding, regenerating principle. Christ said to his disciples, "I Avill ]u'ay the Father, and he slinll give you another Comforter, that he may abid<^ with you forever; even the sjjiril, of truth; for lie dwdlet'li with you, and shall he in yon." (John 14:10,17.) "Christ was not yet glorified, and the Holy Ghost urns not yet given/' (John 7:39.) From these scriptures and others, it is plain that no one under the law possessed the fulness of the Holy Spirit ; not even the disciples before the appoint- ed time. Through the powerful preaching upon the day of Pentecost, when the apostles were indued with power from on high, many persons were convicted of Ihe great sin they were guilty of in crucifying the Lord Jesus and said, "Men and brethren what shall we do?" T'eter replied, ''T«e[)eni and be l)aptized every one of you in ihe name of Jesus Clirist for the remission, of sins, and ye shall receive the gift of the Holy Ghost. Then they that gladly received his word were baptized; and the same day there were added unto them about three Baptists Disagree as to Mode. 45 thoiiRand souls." (Acts 2:38-40.) We have no cir- cunistantial evjdeiico tliat these Avere ba])tized by im- inorsioii. It is certainly very doiihl f ul if they were, \\'( will not argue tlial the time woukl have been too short, and tlie nninlHM' of bapti/ers too few to immerse so many persons. If our Baptist friends are right that innuersion alone is baptism, then it could have been, and was accomph'shed ; for the Lord always provides ways and means for tlie jierformance of his will. But it should impress every reflecting iriind tliat the posi- tJon of those who maintain that there is no mode of baptisui but immersion, is a very responsible one. Jf they are su|>|)r)rted by tlie word of God, the\' are on safe ground ; but if not, they will have to give account at the day of judgment for having added to the Lord's revealed will. ft is noteworthy that among those who maintain that immersion alone is ba|)tis]ii. there is a great lack of unity as to the maimer of administration. There have been warm and an iuui ted controversies between the trine and the single immersionists; and if those debaters who liave been put upon record are sincere, then one rejects the baptism of the other, although both parties im- merse. One tires of reading the controversy, it is so void of spirituality. Then, again, there is another class of immersionists who contend earnestly that the right way to baptize is to immerse backward, as a forward ac- tion does not rei)rcseut a burial. These divisions are the legitimate fruits of legalism. Have we not reason to believe that if the mode of baptism was so important, 4& Mode ' of Baptism. as luany think it is, tliat a nierciful Heavenly Father would have plainly indicated that mode in his Avord? Under the law, all the ceremonies were so plainly de- scrihed, and the manner of attending to them so speci- fically given, that there could be no mistake; and if tlic mode of baptism is so imi)ortant, why are we left in doubt as to the rigid mode. Tlie duties pertaining to the Christian life are so well defined in the Gospel, that no sincere person can mistake them. The lo\e, the peace, and the purity of tlie Christian life are clearly defined; and the unity, the peace and the purity of the church are so plainly taught and iJlustrated under the new dispensation, that no one desiring the truth can fail to find it. But as lO outward forms, there is so little written. For the ad- ministration of baptism, there is no specific rule given whether it shall be administered in the house of wor- ship or in, or at, a flowing stream; whether wiili water or under the water: neither whether it shall be at any stated time. Also in the observance of the Lora'h Sup- per, neither tlie day, nor the time of the day, nor tlie month of the year is named when it shall be obp-erved. It is not written whether communicants shall receive tire symbols of Christ's body and blood, standing or sit- ting; neither whether leavened or unleavened bread shall be; used. ......... The reason the ordinances and ceremonies under tlie hiw were so carefully described as to tnne and place, as well as to the kind of service, and the kind of ' offering required,, was because they had but the shadow • Philip Baptizing the Eumich. ■tT nftlicgocKl tliin-;s to' come. Tlioy nreiigurcfl and sym- l>olizc'd the aionniu'iit. of (!hrist. But, under the gospel \vo liavc llif l)<»(ly— (lie al»iaptisni from the three foregoing figures? Just as the apostle had no reference to the natural body when he \Tsed the figure of planting and crucifixion; so he had no reference to the burial of the natural body in baptism under 'O'ater when he used the figure of burial. It is the carnal nature that is to be buried, planted, and cru- cified, and not the natural body. "Hence we are unable to get a figure from water baptism to represent planting, Altogether Spiritual in Import. 63 or crucifyiug. or fvcn for hiirinl. Wlion the body is naturally clpad, it is huricd to roniiiiii buried until the resurrection. So also in tlic death of the carnal will, or mind. It sJudI not only I)C dead ii])on s])ecial occas- sions, but at all times. 8in shall not rule us, but we shall through the spirit crucify the flesh daily until death ends the conflict. TJic a|»ostle says, "■ Reckon ye 3'ourselves to be dead indeed unto sin." That which is dead should l)e put away and buried; and iliai is the burial to which the apostle has reference^ and not the immersion of the natural body in water. The text, Col. 3 :13, 13, will admit of the same ex- planation as that of IJomans 6. "Buried with him in baptism, wherein also ye are risen with him through faith of the operation of God, Avho raised him from the dead."' x\ny one reading with care that which goes be- fore and that which follows after, will discover that the apostle is writing of the change necessary to become an heir of the heavenly inheritance. He first writes of spiritual circumcision, that "made w'ithout hands^ in putting oft* the body of the sins of the flesh by the circumcision of Christ." The same argument is contin- xied. following the text above quoted. It is apparent that the apostle has lio't under consideration the mode of baptism. Water l)aptisni can only represent the change the apostle is describing. A faithful servant of the Lord defines water baptism thus : "The application of water to the l)ody in baptism denotes washing. We. testify in our ba|)tisiii of Inning l)een internally washed, and cleansed from our sins by the blood of Jesus Christ 64 Mode of Baptism. ai»j)lic(l to on I- lioarl? and conscience 1)y tlie Holy Ghost; and, heJny: waslied and cleansed, we are also dead to sin, and have bnried sin; and are now willing to live to the Lord." If move attention were given to the necessary tHialifications for receiving baptism, and a fuller under- standing attained of the obligation under which it places the recipient, there would prol>ab]y be less controversy aljoiit the mode. As tliere has l)een much strained and unwarranted elTort made by some of our Baptist friends to establish and defen(] immersion, for whicli they show such undue veneration ; and luning manifested more energy and perseverance during late years in their way, we feel the more constrained to make an effort to turn the thoughts to those things which water baptism sets forth, and try to help correct the misuse to which the ordinance has been subjected. Although baptism is a holy ordinance, yet we feel safe in asserting that it possesses no saving virtue, or in other \vords, that it is no direct means of salvation. Aside from its initiatory ofTice, baptism is only a figurative ordinance, though of great significance, as are the other ordinances. All accept that in the eucharist. the bit of bread and the sip of wine are not what nuike it so expressive, and that they are not the direct means of effecting that which it is designed to set forth. It is a symbolical, commemnrative ordinance, and is only expressive wlicn ol)served l)y those who are spirit- ually in possession of the principles and relations which are so aptly represented in the nature of the emblems. Tho Apostle Prtul says, "As ofteji as ye oat this broad, True Import of Baptism. 65 and drink this cup, ye do show the Lord's death till he come," which fixes its commemorative import ; and then adds the judgment that will pass upon an unworthy ob-' servance of it. Hence an unqualified person, or body of worshippers,- do not, and can not, show forth the Lord's death by partaking of the emblems, but are said to be guilty of the body and blood of Christ. So also with water baptism ; it is not how much water, or in what way applied, nor is it in any virtue of the water, but it all rests upon the qualification of the baptized as well as of the baptizer, whether it will represent the true import of baptism or whether it will not. "We can all accept that there is no consistency in consecrating church furniture by the use of water in any way, and just as insignificant is the baptism of an unconverted person, or an innocent child. Neither one would possess the prerequisites, and baptism upon such conditions effects nothing more in the person than it does in the inanimate objects; and when we would administer it upon such, we but trifle with and pervert the use of one of God's ordinances. As the Christian religion did not grow out of the church, but the church out of the Christian religion, so regenera- tion is not an effect of baptism, but baptism is that which is designed to testify to the new life; but as it can not represent a principle or condition before it exists, so it can not properly be administered upon unconverted per- sons. We can not accept the Baptist precept, that "with- out water baptism there is no remission of sin," and its counterpart, 'Vithout immerson there is no baptism." 66 Mode of Baptism. If this proposition is true, then all the unbaptized must be lost; but if we can satisfactorily show that one indi- vidual soul has ever been saved, or attained to a saved state, without it, then the proposition is unscriptural. We have personal knowledge of awakened, unbaptized souls, who, unassisted by man, attained to a degree of spiritual knowledge that evinced extensive experience, who could consistently be comforted by the promises of God's word, and whose attainments would do credit to any one. Now as we know that remission of sin must be obtained before there can be any spiritual progress, we must conclude that such did realize the mercy of God in the forgiveness of their sins. And we must repeat, that baptism can not consistently be administered upon any who have not had such experience. Our Savior says, "He that believeth and is baptized, shall be saved ; and he that believeth not, shall be damned." We must accept that to believe, in the sense here implied, is to attain to the possession of the holy unction, by faith in the merits of Christ's atonement, through repentance and regeneration. This virtually is the baptism of the spirit, which we maintain is the one thing essential to salvation. This is attained, not by or- dinances, the moral life, or by anything that Ave can do of ourselves in the line of good works, but as the apostle says, "By grace through faith, and that not of yourselves, it is the gift of God." Then for any to assert, that "without baptism there is no remission of sin," is to pervert the order of God, and to oppose the plain tcsti' mony and records of the New Testament. The Thief Upon The Cross. 67 It is recorded that Cornelius and all who heard the word with him, received the Holy Spirit before Peter commanded them to be baptized ; and, as has been said, remission of sin must precede the receiving of the Holy Spirit, so their sins must have been remitted before they were baptized. We have no proof of the thief on the cross having been baptized, yet our Savior comforted him with these words: "To-day shalt thou be with me in paradise." Some who attach so much importance to water baptism say that this occurred in the day of miracles, and our Savior being the testator could exer- cise authority according to his wisdom and mercy; but now salvation must be attained by the means appointed in his Gospel, which are repentance, baptism and regen- eration. We would ask these, could God be "just, and the justifier of him which believeth in Jesus," if he then accepted even one soul upon fairer terms than he will accept us now? Or will the immutable word of God yield to accommodate sinful man? There was ever but one w^ay of promise, and that was by faith and obedience. We believe that the thief through mercy attained to that faith, as his language testifies, and that he w^ould have rendered that obedience if s])ared in life; and this is what commended him to his Savior. A certain Baptist waiter says, "I do not believe that the act of baptism cleanses us from sin; neither do I believe that faith and repentance do ; but I believe that when we exercise the one faith in the Father, and in the Son, and in the Holy Ghost, and baptism rightly per- formed in these names, there the blood of Christ will be 68 Mode of Baptism. applied, Svhich clcaiisctli froni all sin.' Yet it is at- tributed to baptism because iMs is the act that secures the promise." Can this be supported by the scriptures? Truly do men ^'hcw out cisterns, broken cisterns, that can hold no water." Is not the sum of all the promises based upon faith and repentance, which if honestly and sincerely experienced, will lead to self-denial and a re- newing of the mind ? What is the support of that faith ? "Christ, and him crucified." By, or through any ma- terial, or tangible means or ordinances? The apostle Paul answers in Titns 3 :5 : "Not by works of righteous- ness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renew- ing of the Holy Ghost." Some go so far as to call baptism the "washing of regeneration," to attach the more importance to it. Such do not know the scrip- tures, nor the efhcacy of the atonement, and do greatly err. As regeneration can not be attained by works, so also can it not be by ordinances. To say that "Baptism is the act that secures the promise" is to ground our hope upon the shadow and not upon the substance. We can not reach such conclusions except we follow a legal mind. Would it accord with the love and mercy of the Father to give us a plan of salvation that is beyond the reach of even one individual member of the human fam- ily? And if there were no remission of sin without baptism, how many poor souls must pass out of this time of grace without hope. It is only the awakened sinner that has the promise, but how many of these have not The Promise is io The Penitent. 69 the opportunity of baptism. Will God reject the awak- ened, contrite sinner, who calls upon him from the depth of his penitent soul, because he may be deprived of the means of receiving water baptism? Such Christ promises to give rest. There was an account published during our late civil war of a poor wounded soldier who lay on the bat- tle field through the night after the battle, and who the write'? said prayed most earnestly to God for mercy and pardon of sin, and so loud that he could be heard by man as well as by the Lord. He confessed his sins and seem- ed to receive comfort. And why should he not? We do firmly believe, and we have the support of the scrip- tures, that God will hear and pardon every such soul, whenever and wherever he thus seeks him, and that with- out baptism or any other ordinance. It is a practice too common to be unobserved, that many ministers of the gospel, and notably those who advocate that "without baptism there is no remission of sin," to quote the language of Peter on the day of Pen- tecost, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost," and not use at all his remarks upon the next occasion, as recorded in the third chapter of Acts, "Repent ye therefore and be converted, that your sins may be blotted out." This practice is well calculated to deceive those who do not search the word of truth, and who do not dig deep, but are content to accept the counsel of man. We believe that every such minister who allows his partiality for 70 Mode of Baptism. his own opinions^ and prejudices to those of others to influence him to such an extent, is chargeable with not rightly dividing the word, and must give account in that great day. Every one- sees the contrast in the wording of these two Scriptures. The first would seem to make baptism of equal importance with repentance, while the latter gives us strong proof that remission of sin does not depend upon baptism, as no mention is made of it. But we will ever encounter difficulties when we try to make figures and ordinances embody that which they can but represent. Whenever we depart from a blending or harmony of the Scriptures, that a plainer text is brought to our help to define one not so clear, and begin to show a pref- erence for that part which plainly supports our opinions, or creed, and reject or neglect that which does not, we give the most conclusive evidence of not being born of the spirit, as we are not in harmony with it in the word. When we do these things we give unmistakable proof of a legal spirit, and that we are trying to use the Scrip- tures to effect our selfish ends. How important that we give up everything of our own, and accept Christ and his Gospel in verity and true sincerity. Attendance upon ordinances, or the discharge of moral obligations, when engaged in with the view that we are made better and holier through such services, is legalism. Even the careful observance of gospel com- mands with the idea that we are acceptable to God be- cause of our obedience, is evidence of a legal spirit, and leads under the covenant of works. But all faithful Modes and Forms Not Specified. 71 obedience to gospel coniraands and ordinances, in an up- right soul, is a fruit of faith and an expression of love. In concluding the consideration of the mode of bap^ tism, we will again invite attention to the silence of New Testament teaching relative to modes and forms. It is not stated at what time of the day or in what season of the year, that the ordinances are to be observ- ed; or whether at home, or in the public assembly; whether sitting, kneeling, or standing; whether little or much water should be used in baptism ; neither in the Eucharist, whether leavened or unleavened bread. Though the outward forms are not specifically described in the ordinances, yet the things represented by them are of vital importance to us. We do not despise forms as we recognize order as indispensable, and that there can be no order without uniformity of practice. But what we do object to is the idolizing of forms and modes, which is done when we become fixed ujjon a mode with- out scripture ground. We ask, where is it commanded, or where is the example on record to instruct us that believers shall be baptized in the water, and under the water ? The apostle Peter teaches, "Christ also suffered for us, leaving us an example that we should follow his steps ; who when he was reviled, reviled not again, when he suffered, he threatened not." We shall follow Christ in the regeneration; become partakers of the divine nature, and have restored unto our souls the love and image of God. There is no command that we shall go back under the law and be baptized in Jordan, and be made disciples of John, whose baptism, we repeat, was 72 Afode of Baptism. not Christian baptism, and so did not belong to the ordi* nances of Christ's church. If persons realized more fully what kind of life is required of the Christian, they would be more solicitous to know themselves, and to be- come acquainted with Gospel requirements, and less oc- cupied with forms and modes, and not so much concern- ed about being baptized. THE LORD'S SUPPER, "J'rue believers have exer regarded the Holy Sii^jper as an ordinance instituted by Christ for the benefit of his church and for the honor and glory of. his name. Hence it is essential that those celebrating the ordinance are truly regenerated children of God. When Christ instituted it "He took bread and blessed it, and break it, and gave it to his disciples, and said, Take eat, this is my body which is given for you ;" and in like manner he gave the cup, saying, "Drink ye all of it, for this is my blood of the new testament, which is shed for many for the remission of sins." Luke and Paul add, "This do in remembrance of me." When God led Israel out of Egypt, he wrought for them a bodily deliverance from the bondage of Pharaoh ; and they all understood the nature of that bondage, and the means by which they gained their freedom. They witnessed the signs and wonders wrought in Egypt, the killing of the lamb, the sprinkling of the blood upon the lintels and side posts of their doors, and the roasting and eating of the lamb; and they also knew that God slew the first born in every house of the Egyptians not sprinkled with blood and that he passed over the houses that were sprinkled. But they could not comprehend the typical and spiritual import of the Paschal supper, nor spiritual significance of the blood upon tlieir doors. 74 The Lord's Supper. The natural condition of Israel in bondage was fig;- nrative of the spiritual bondage of man by nature. Their deliverance^ with the means used to effect it, was figurative of man's spiritual deliverance from this spir- itual bondage. The Israelites were commanded to keep the feast of the passover everj^ year, on the anniversary of their deliverance, in remembrance of what God had done for them. They were .to teach their children and their childrens' children the significance of the celebra- tion. It being a literal ordinance, their children, though carnal, could comprehend, aside from its spirit- ual import, and observe it intelligently. The Israel- ites were also commanded to circumcise their male child- ren. This circumcision in the flesh was a figure of the circumcision of the heart, in putting off the carnal or fleshly lusts in repentance. ISTo uncircumcised persons were permitted to partake of the passover, for they would not have been considered true Israelites, and this ordinance was designed for Israel only. It is doubtful whether any Israelites remained in Egyptian bondage; but if they did, they could never have celebrated the passover, for it would have been meaningless ro them, because they never witnessed or experienced the things represented by it. So, also, one who has never knoAvn and felt the bondage of sin, and deliverance from it through the blood of Christ, cannot consistently partake of the Lord's Supper in commem- oration of Christ. The bread and wine in the Lord's Supper are symbols, or a representation of his body and blood, l)y the partaking of which Clirist's suffering and Por True Believers Only. ?6 (lealli are brought to remembrance, which confirms the faitli. warms tlie affections and increases love. The Lord's Snpper. like the passover, has reference to a de- liverance from bondage; hut this bondage is of a spirit- ual nature. As long as we are carnal we can have no true concejition of spiritual things, and consequently no true idea of the nature and object of the Lord's Supper. The Lord Jesus therefore instituted it only for the bene- fit of true believers, who alone can partake of it worthily. All who partake unworthily are guilty of the body and blood of Christ, or eat and drink condemnation to them- selves. The believer receives no virtue nor merit, nor righteousness, by partaking of these symbols; but the consideration of what he is representing confirms his faith and increases his love. Tn this consists the benefit to him. All virtue, merit, or righteousness in the sight of God, which man can possibly obtain, is by faith in Jesus Christ. Therefore the only benefit he can receive froui the church and its ordinances is to be found in the preservation and strengthening of his faith, and it was for this purpose that they were instituted. Christ know- ing our weakness, and how the world and our flesh would tend to rob us of our faith, in mercy thus provided for us. Paul says in Cor. 11, "As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." The rendering of the German would be, "Yo shall declare the Lord's death." Every pious, God-fear- ing soul, about to observe this solemn ordinance, is led to reflect ujkui the time when he was in bondage to sin, and 76 The Lord's Supper. under the wrath of God, and just sentence of death un- der God's holy law. He will recall how Jesns, out of love, left the glory of his Father, came into this world, took upon liimself our sins, and died in our stead on the tree of the cross. If he has been made partaker of these benefits, the observance of this ordinance will tend to revive and support his faith, and quicken the motions of the Holy Spirit, by which the love of God will be more almndantly shed abroad in his heart. The Apostle Paul in 1 Cor. 10 says, "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? For we being many are one bread, and one body ; for we are all partak- ers of that one bread." The apostle evidently does not mean to be understood that the cup and the bread are the communion, any more than Christ desired to be un- derstood that this bread and cup are really his body and blood. But they represent the communion, and hence the union, of the body of Christ, that is, his church. The church m this ordinance represents that al- though there are numy individuals, they constitute but one body. They have by one Spirit been baptized into one body, and are of one heart and of one soul. The bread and the wine were originally contained in many grains of wheat, and berries of grapes; but the wheat by being ground, wetted and baked, has become one body; and the grapes by being crushed have united their juice and become one drink, or cup. So we were origin- ally all carnal, and every one sought his own; but, by Those Who Par lake Unworthily. 77 tlie graco of God, we have been awakened, our hearts broken l>y the power of God's law, and thereby brought to see our lost and destitute condition. We were thus I)r()ught to Christ, tlirough whose blood we have redemp- tion ; and now lieing made free from the curse of the law, and clothed with the righteousness of Christ, who by the Holy Spirit hath shed the love of God abroad in our hearts, we are made one in Christ. The bread and wine in the communion are, therefore, fit emblems of the unity of the church, and the oneness of its members in Christ, their Jlead. Therefore, when believers break the bread and drink the cup, they set forth before the world, and solmenly profess before God, that they are partakers by faith of the broken body and shed blood of Christ ; that they are in spiritual communion with the body of Christ, which is ills church ; and that they believe that their brethren and sisters are also partakers of the same benefits. Those who cannot bear this testimony, and yet partake of the sacrament, are guilty of hypocrisy. As those who, out of malice, nailed the body of Christ to the tree of the cross, and shed his blood, dyed their souls in a deeper stain of guilt than ordinary sinners ; so those who mock him, and deride the sacrifice which he there made by impiously and presumptuously partaking of those holy emblems of his body and blood, professing before God and man what they know is not true, make themselves equally guilty with those who crucified him. The minis- ter also who administers the sacrament of the Lord's Supper, by giving to his members the bread and cup 78 The Lord's Supper. sets fortli the same testinionv, tliat he belieTCS that all his iH'ethren and sisters are in communion with Christ and his body, or church ; and in recognition of such bt- liei", offers them the tol-cens or emblems of the broken body of Christ. But if any administer the communion knowing tbat lii^- chnrcli is not in unity and love, or that any of the menil)ers violate the principles of the gosi'cl, he is deeply guilty before God ; because he represents that l)eforo God and man which is not true, and offers coin fort to those whom he knows "have no hope and without God in the world." I'he church must ever urge upon all its members the duty of speaking to any fellow-mendjer, of whom tliey know or hear anything contrary to the spirit of the gospel, and laboring for his correction according to gospel teaching, and especially so preparatory to com- munion. Hence in ]'e;'ognition of the inJi)ortance of union and love, all ought .to be impressed with the im- portance of the church being fully instructed by its ministry previous to comunuiion as to the duties in com- mon of one mendier to another, and as to tire importance of faithfulness in the fulfillment of every duty and obli- gation; and that special inquiry be made as to the state of the church by ascertaining each member's spir- itual exercises : and if any are found not in full fellow- ship with the churcli. or not having its full confidence, such should not participate until fally reconciled to all the members. The servitude of the Israelites in Egypt, the means used for tlieir deliverance, the paschal lamb, the pas- Its Commemorative Import. 79 sage tlirouoh the sea, the jouruey through the wilder- ness, and the final attaining to the land of rest arc such evident ty[)es of bondage in sin, of the operation and elTeet of the grace of Grod, of our final deliverance by Christ our Passover, and of the destruction and over- throw of Satan by the blood of Christ, of our journey tlirough the wilderness of this world, and of our final arrival at that rest of which Paul speaks, Heb. iv., that their aptness will not be disputed. As the Jews kept their passover in comracmoration of their literal deliv- erance, the believer now, under the new covenant, keeps the feast of the Lord's Supper in commemoration of the si)i ritual deliverance wrought for him through Christ. Wliat the ]iassover represented naturally and typically, the TiOrd's Supi)er now embodies spiritually in its com- memorative import. The passover was given to Israel alone, and God did not require it of any other people. If others kept it, the Lord did not regard it, because they never experienc- ed that which it signified; and the circumstances did not exist with them, which made it acceptal)le to God. The Jews were all to be circumcised and their passover was to be kept by circumcised people only. Xone other were to partake of it ; but if they did so partake, instead of receiving blessing of God, they brought his displeas- ure upon themselves. Besides being circumcised, they were also to be sanctified or cleansed. All persons who had become defiled were strictly forbidden to partake of the passover until they offered such sacrifices, and performed such ceremonies as God had appointed for 80 The Lord's Supper. their cleansing. The thing typified is here very evident. Christ gave the supper only to his disciples, and to those who should believe on him through their word. All such have come to true repentance, been renewed in Christ, and made free by his blood. If any unconvert- ed persons undertake to keep the Lord's Supper together, it cannot be regarded of the Lord, because it is not of faith. But to true believers it is commanded, and to them it will also be a blessing; but they must exclude from their supper all such as have not, by true repent- ance, forsaken their former life of sin, which is what was represented or ty])ified by circumcision. And as even the circumcised Jews were rendered unfit to partake of the passover if they had defiled themselves by any of those things which the Lord had said should render them unclean, so the believer, under the new or spiritual covenant, even if he has been converted and made free by the blood of Christ, cannot be admitted to the sup- per if he has done anything M'hich prevents him repre- senting all that the Lord's Supper signifies. The church and the ministry are interested in this, and if they ad- mit an unconverted person, or one whose life and con- duct are not in keeping with Christ's teaching, they cannot receive blessing of God, but fall rather under condemnation. Some pastors teach their flocks that no one is re- sponsible for the sins of another, that each one partakes for himself, and that if the individual member is faith- ful, the offering will be acceptable to God. Such teaching is not in agreement with the type in the pass- lis Proper Use and Design. 81 over. There all who were imcircumcised or unclean, were forbidden to eat the passover. ISTeither does it agree with the teaching of Christ and his apostles, who so earnestly impressed the duty of a pure life, and of loving one another, and of being in full spiritual fellow- ship. But how can such pastors reconcile the teachings of Christ with their works? Do they not together eat and drink condemnation to themselves when they do not better discern the Lord's body? Can they escape the judgments of God if they do not raise the voice of warning when the}'' see any one about to profane the Lord's ordinance in this manner? God commanded the Israelites, Lev. 19, that they should not suffer sin upon their neighbor, but should in any wise rebuke him. Paul well says, "Do we provoke the Lord to Jeal- ousy? Are we stronger than he?" The Lord's Supper was unquestionably designed as a means of preserving in the soul of every member that divine life, without which all religion is vain. li -.v.^s not designed to generate the life in the soul of those who are destitute of it. This can only be accomplished by repentance and faitli in Jesus Christ. In partaking of the emblems of the broken body and shed blood of Christ, we show that we are in possession of this life; and while our souls contemplate the inestimable gifts of grace through the atonement, we are revived in spirit, confirmed in faith, and enjoy an increase of love. The church feels constrained to admonish every member, who by his conduct has shown that he is not in possess- ion of this life, to repent of his backsliding, and humble 82 The Lord's Supper. himself before God, so that he may again lift him np and set him in heaventy places in Christ Jesus. Further, we show by partaking of this supper tliat we are in full communion, not only with our risen Lord, but also with our brethren and sisters, who partake with us. If we know that some of the members are not in unity and love, or that some have given evidence that they are not in the spirit, we cannot, with a pure con- science, approach tlie Loi'd's table with them. If the ministry and members know tliat unity does not exist in the church, or that some among them do not walk worthily, and yet together observe the Supper, they defile their consciences, and the Supper does not serve the purpose for which it was instituted. Paul says, 1 Cor. 11, Avhen he speaks of what be heard of divisions among them, that he did not praise them; and declares that their coming together in this way was not for the better, but for the worse. He further says, when they come together in tins way, it is not to eat the Lord's Supper. The church has ever beld that tlie celebration of the Lord's Supper is a very weighty and important mat- ter, in partaking of which each member is enjoined, as Paul says, to "'examine himself," and also to "discern the Lord's body," or church, so that he does not become guilty of the body and blood of Christ, nor eat and drink condemnation to himself. Herein also the church has ever held that the duty of the true shepherd and pastor is a very delicate and important one. There are in every flock such as are of tender conscience, who are Duties Devolving on The Pastor. 83 timid and fearful that they might not he worthy. Their weaknesses and imperfections seem to them such as are altogether unbefitting a child of God. Satan takes ad- vantage of this, and by temptations and discouraging thoughts and fears would deprive them of those means which God has appointed for their edification, comfort and support. It is the duty of the pastor to encourage such by holding up to their view the fullness and free- ness of the offer of grace in Christ Jesus, how he has wrought for us all the virtue and righteousness we can desire, or that is necessary for us to have, to enable us to stand in the presence of God ; and that he bestows this freely, because of his love, which is not changed on ac- count of our weakness and imperfections, but is ever- lasting. Though we are weak, he is strong; though we are poor, he is rich; though we are destitute, he is full of all the virtue, merit and righteousness, which is acceptable and available before God. Our very sense of destitution only fits us the better to come to him to re- ceive all of which we have need. The Gospel is full of invitation and encouragement to all such timid and weak souls. The Lord says by the prophet (Isaiah 35 :4), "Say to them that are of a fearful heart. Be strong, fear not;'"" and again, chap. ^0, "0 Zion, that bringest good tidings, get thee up into the high mountain; Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold 3'our God ! Behold the Lord God will come with strong hand, and his arm shall rule for him : behold his reward is with him, and his work before 84 The Lord's Supper. him. He shall feed his flock like a shepherd : he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." But there may also be members who are not of such tender conscience, whose conduct is not so orderly as would be desirable. With these it is the pastor's duty to labor to make them sensible of their want of grace. Where there is too much looseness or carnality in the walk, there must be want of a sense of sin; and here it becomes the duty of the pastor to press the pricking pow- er of the law; for unless the law is alive in the heart, there will never be any true resting in Christ. There are also cases of weakness of intellectual faculties, where it is difficult to distinguish between a froAvard spirit and a lack of perception, wherein it might be wrong to press them hardly for their dereliction or error; but always safe to wait and discern the fruits. But in all cases where there is offense given, or apparent carnality, the duty is always to reprove or instruct, with all wisdom and care ; and to direct such to seek reconcil- iation with all who have been grieved or offended by them. To deal faithfully and impartially with all, and to know no one after the flesh, is the highest duty of all, but especially of the pastor. These duties are so very delicate and weighty that we might well say with Paul, "And who is sufficient for these things ?" There- fore, if the pastor would discharge his duty faithfully, he must ever lean on the Lord for strength, help, wis- dom and direction ; and whenever he forgets this, he will surely depart far from the true path which the Holy Ghost pointed out to him, saying, "This is the way, walk ye in it." FEET.WASHING, Manjf persons object to classifying the washing of feet among the ordinances of the church. Their objec- tions can have no force since Christ washed the feet of his disciples, and commanded them to wash one anoth- er's feet. And whether the supper which preceded the washing of feet was a special meal prepared for Christ and his disciples previous to the time for the eating of the Paschal supper, or whether it was the beginning of that supper, is not essential to the subject. Neither is it important to determine whether the expression, "Supper being ended,^^ means that it was prepared, i. e., ready for the eating, or whether the language is synony- mous with supper being eaten; as some commentators believe it was an antepast, or beginning of the Passover. It is neither the time nor the place that gives validity to gospel ordinances, but the spirit in which they are ob- served. "He riseth from supper, and laid aside his gar- ments, and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherr- with he was girded." This aptly represented him as laying aside his heavenly vestments, assuming the form of man, even that of a servant. It was in this guise that he endured ignominy and shame, and suffered the cruel death of the cross; thus shedding his blood as an atoning sacrifice, whereby mankind can be cleansed from the guilt and pollution of sin. 86 Feet- Washing. It is probable that Peter was the first one of the disciples to whom Christ came to wash his feet "Dost thou wash my feet ?" was the significant question asked by Peter. Christ replied, "What I do thou knowest not now; but thou shalt know hereafter." The real import of this language was hidden from Peter at that time. He was unacquainted with the spiritual change which was necessary to a comprehension of the spiritual king- dom which Christ designed to establish in the heart >- of all his redeemed peo])le. He was. to a great extent;, un- acquainted with himself. He did not know how easily he could be betrayed into the commission of sin. But his opposition increased : "Thou shalt never wash my feet !'^ Christ's reply was most conclusive : "If I wash thee not, thou liast no part with me." Peter then said, "iSTot my feet only, but also my hands and my head." The Lord replied, "He that is washed needeth not save to wash his feet, but is clean every whit : and ye are clean, but not all." At that time the eleven were clean through the Word. They wore honest and upright at heart. They walked in obedience to the moral law, and to Christ's teaching as far as they were capaljle. being yet under the law. They were prospectively clean, since they believed in Christ as their Savior, and would avail themselves of liis atonement for their cleansing from sin. Judas was not clean. His motive was not pure, for his heart was not right in the sight of God. Peter's objection to having his feet washed was not from want of respect for his Master, nor from an unwilling- ness to ol)cy him, but from a dee}) sense of the unfitness Does Not Apply to The Svmer. 87 of the act. He recognized the immeasurable superiority of his Lord over him, and therefore was positive in his opposition. But when he was informed that it ho were not waslied he would have no part with his Lord, he became submissive. In the language, "He that is washed needeth not save to wash his feet," we have presented to us the desig-n of feet-washing. Naturally when the body has been washed it is considered clean. Likewise the true believer is spiritually washed when he receives Christ for his salvation. All his sins are pardoned, and his heart is sanctified by the Holy Spirit. This relation is fixed so long as he remains in the Spirit. He is clean every whit, yet by his intercourse with this sinful world he may contract defilement, since he is clothed with a sinful body wherein dwell evil promptings and sinful desires, which are not eliminated by conversion. Washing only the feet has in itself a significance expressive of the difference between the sins resulting from this weakness of the flesh, and that of which we are guilty when we live in sin, and freely yield our mem- bers to its service. There is nothing in the washing of feet to signify the washing of a sinner who is dead in trespasses and sins; just as the washing of our feet does not make our whole body clean. The sinner is altogeth- er defiled with sin; and when he comes to Christ with a truly penitent heart, he comes not as an erring child, but as a guilty rebel and sinner; not as having sinned through weakness, but as having yielded his will and all tlic powers of his soul to sin; and if he is to be 88 Feet- Washing, made free from guilt, must be altogether washed. This is the washing to which Christ had reference when he said to Peter, "He that is washed needeth not save to wash his feet." Defilement may occur b}^ either thought, word, or deed; and is as unavoidable as it would be difficult for us to keep our feet from being soiled when we tread the earth. When sins, either of omission or commission occur against the wish and desire of any one, they are not imputed unto him as sins unto death ; yet they cause the upright soul much anxiety, sorrow and deep humiliation, and would leave him comfortless were it not for the promise Christ gave of his intercession be- fore the Father in heaven. After the work of Eedemp- tion Avas wrought, Christ ascended to the right hand of the Father, and is seated upon his mediatorial throne making intercession for his people. He is a merciful High Priest who can be touched with feelings of infirm- ity. This high-priestly service is needful to the salva- tion of his people, and gives force to his words to Peter, "If I wash thee not, thou hast no part with me." Every believer experiences, to a greater or less degree, the in- estimable efficacy of this service. Its tendency is to '.re- ate love in the heart, give peace to the )iiii«(l, enlighten the understanding, and beget true spiritual poverty. "He that is washed needeth not save to wash his feet." As the feet tread the earth, and are likely to con- tract defilement, they fitly represent the worldly nature of man. They may also very fittingly represent the church upon the earth — the church militant. It alone Hoiv it Refers to The Mediation. 89 of all Christ's kingdom needs cleansing from defilement. JSTaturall}' the thonglits wander away from God and incline to tlie things of this world; h:-n'X the de- filement and tlic need of washing. I'here can be neither love nor admiration of God begotten in a soul, nor a proper conception of his glor}' and majesty, without a full knowledge of sin, and a lively sensibility to it. All sin is offensive to God, and will separate from him if it is not washed away, or its guilt expiated. The believer is in Christ, and is continually being washed in his blood, so that "he is clean" by his constant embracing of that meritorious sacrifice whicli Christ made. Not that sin does not defile, nor that wilful sin is not imputed, and need not be repented of and remitted, but sins of weakness are satisfied by Christ's mediation. Christ came to save us from our sins, but not to save us in our sins. To know these things is essential to true happi- ness, because without it we can not possibly have a full and true knowledge of what Chiist has done, and is daily doing for us. Hence every believer highly appre- ciates the inestimable blessings accruing to him through the atonement; and recognizes the need of that high- priestly service continually. It warms his heart with heavenly love to Him who ever liveth to make interces- sions. "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 have done to you." Feet-washing was an eastern custom, with which the disciples were familiar. Among friends 90 Peei- Washing, it was expressive of a]jpreciation and esteem ; and it was also a service necessary to the comfort of travelers who wore sandals^ which, while protecting the feet from tlie roughness of the roads, did not prevent their being soiled from the dust arising from the earth. It was tlie duty of the servants to wash the feet of guests at inns, or at any house of entertainment. It was a menial service, and on this account we believe that our Lord intended his humble service of washing the disciples' feet as a rebuke to them, since they had a short time beftn'e contended which of them should be the greatest in his kingdom; manifesting a temper and disposition entirely foreign to the nature of the kingdom he was about to establish in the hearts of believers, consisting of "righteousness, peace and joy in the Holy Ghost." A sinrit such as characterized the disciples upon the oc- casion referred to would disqualify any one to possess the heavenly kingdom, and would unfit him to enter the kingdom triumphant in heaven. In the kingdom of Christ upon earth there is no high nor low rank. Here all are on an equality spiritually and socially. They have the same love and regard for all their fellow-be- lievers. Ambition and lust for rank and power can have no place among them. The Lord Jesus Christ, the Savior of mankind, "'thought it not robbery to be equal with God; but made himself of no reputation, and took upon himself the form of a servant." It is proper to observe that at the time our Lord washed the feet of his disciples, they were not regener- ated in the true spiritual imjiort of that term. They Pull hnpori Not Yd Known. 01 were but nieasurabh- enlightened in the Spirit, and so could not know the things of the Spirit, and consequent- ly coidd not know tlic spiritual import of what he did. Xeitlier could the} know the weakness and sinfulness of their nature, and the need they would have of continual washing by Christ. They became fully converted, en- lightened and regenerated when the Holy Spirit de- scended upon them on the day of Pentecost, and became an ever-present and indwelling power. To this notable event, the great outpouring and illumination of the Spirit our Lord had reference, principally, when he said to Peter, "What I do thou knowest not now, but thou shalt know hereafter." He had in view the restoration to the soul of the lost image and kingdom when Peter and his brethren would become spritual, and thereby attain to a knowledge of self, and to a spiritual knowdedge of the service their Lord instituted. He also designed by this example to impress upon their minds the duty of broth- erly love and kindness; and that no ser\dce by which a fellow-believer can be helped, either naturally or spirit-* ually, shall be considered too onerous, though it be at- tended with labor and inconvenience; neither that any act of love be neglected toward him, no matter how me- nial the service. They should ever labor to assist one another in a faithful discharge of duty; and if need be remind one another of any unedifying conduct or conver- sation; thereby increasing their spiritual sensibilities and perceptions, by ^vhich th.ey are made more keenly alive to those iuii^erfectious which uiake Christ's washing such a great necessity. 92 Feet- Washing. The observance of feot-washing is significant of the spirit which must a]wa3's prevail in the church of God. It is eminently instructive, and must tend to impress every faithful person with a deep sense of duty toward God, his fellow-believer, and his own soul. It is indic- ative of simplicity, meekness, humility and submission. These are virtues of a divine nature; and when we par- ticipate in its observance, we represent ourselves as being of this divine spirit and disposition; and in performing the duty indicated by the ordinance, that of reproving or restoring the erring, to be effectual, these virtues must prevail with both parties. If destitute of them, there is no fitness to administer reproof neither to receive it with advantage ; and the spiritual washing can not be carried out. And perhaps there is no other duty enjoined upon us in which we have so much need of taking heed to our- selves as in reproving and receiving reproof. Self-love is such a subtle spirit, and can disguise itself in such a delusive manner, that we have great need of grace and divine light to be able to perceive its influence, and especially in ourselves. As Christ practiced an outward act demonstrative of a spiritual duty, should not we be willing to do the same ; and especially since he has commanded it? Doubtless he could have impressed the moral duty by word without tlie symbolic act of washing feet; but in his wisdom and love he gave an example, and commanded his followers to imitate it. We think it derogatory to Christ, and shows some arrogance on our part to suppose that we, without tlie act, can now accomplish that desirable object, whilst Christ TaugJit a Principle by Example. 93 Christ found it necessary to accompany His words with this hunihle service. Besides, if ever the pride and sel- fishness of man needed something to make language more impressive or effective in rooting them out of the heart, we need it at the present day. What justifiable or ten- able ground then can any one give, Avho professes to be a follower of the meek and lowly Savior, for refusing to obey his injunction, "If ye love me, keep my command- ments?" Obedience is love in action. Obedience with out love is legalism. The observance of the ordinance is instructive, as it reminds every believer of liis need of the continual washing from daily infirmities by the intercession of Christ, and of the daily need of the service of love from his brethren. The attitude in washing feet is repre- sentative of humility and love. The putting off the outer garment, the girding with the apron, the bending pos- ture, the washing and drying of the feet, all fitly remind us of the humbleness of mind, and of the unfailing love for tli5 soul of an erring brother, that should character- ize every child of God. The submission on the part of him whose feet are washed is expressive of a willingness to be corre?ted when he strays from the path of duty. There is a principle underlying every command given in the gospel, which is love. Unless he possess this principle, no one can consistently keep the command- ments. So also each ordinance has a spiritual signifi- cation, the knowledge of whicli is essential to the right and profitable observance of it. Hence the observance of feet-washing by any people who do not have this knowl- 94 Feet- Washing. edg-e, and wlio do not love one nnotlier willi a pure heart, liaviiig in view one another's spiritual welfare, is noth- ing more than legalism. "If ye know these things, ha})]»y arc ye if ye do them." If the mendoers of the chnrcli continue to be sensil)lc of and true to the ]irinciple underlying feet wash- ing, tliey Avjll not fail to be happy. They cannot appre- ciate "these things" without Ijeing sensible of them- selves — of their fallen nature, of their manifold failings, and of their inability to do anything good of themselves. Being in possession of this knowledge, they look to Jesus in faitli as their righteousness, and as their merci- ful High Priest and Intercessor. They are prompted by love to serve each other both in body and in spirit. Through a faithful discharge of the duty of love, tiiey have the witness of a good conscience and are happy. Ft is asserted that we have no evidence that the apostolic churches observed feet-washing. It is true there is but one allusion made to it in all the epistles, in 1 Tim. 5 :10. It is ]irobalde there was no question about its observance in the ])rimitive churches, since the language of the Savior is so plain. "If I then, your Lord and Master have washed your feet ; 3'e also ought to wash one another's feet ; for I have given you an example, that ye should do as I have done to yon." Luke alone enjoins th(> Lord's Supper as a command: "This do m remembi-anee of me." In the epistles of the ajjostles we find but one reference to it, and that in 1 Cor. 11; and if the Corinthians had not gotten into disorder, and made a wrong use of the ordinance, it is Its Design. 05 not })r()l)al)l(' that the apostle would ha\c written about it. -For tlie same reason we think it i)rol)al)k' tlion; was no nei^leet or misuse ol' the ordinance oL" feet-washing ir, the ajiostolie ehurelies. and therefore no reference is made to it. 'Idle (jueslion of connnand can not l>e fairly raised. 'Idle languago of the Savior is too plain. ISTeitlier should there he an issue hetween sincere persons as to the de- sign of tlu» Savior in washing the disciples' feet. It is s(df-evident that he meant to reltuke their carnal aspira- tions, their and)ition for }dace and power. He saw fit to do so hy the ])erfornunice of a very lunuhle service. It is c(|ually evident that he sought to represent his inter- cession for his |)eo|)le at the right hand of the Father, and to impress his vlisciples with their need of that ser- vi:-e : and. furthei'inore. to illustrate the nature and work of Iti-othcrly love. Xo seriously minded person will fail to disco\er the htness of the outwa.rd service among brethren to illustrate the humility and love that must character- ize them in their relation to each other, which is a man- ifestation of the fruits of obedience to the heaven-horn command. "If thy brother tresjuiss against thee, go and tell liini liis fault, between thee and him alone." Does it not iinpress every one as being a serious mat- ter to set aside a plain command given hy the Savior of sinners? Ts it not presum]itious for any to assume that to [)oss(^ss the ]jrincii)le underlying the letter of a com- mand is the matter of im])ortaiice, and wdiere it prevails the act is not important, as we can possess the principle without the act. as the act does not give ns the principle? 96 Fed- Washing. We admit that feet-wasliing gives no merit nor virtue; neither does the Lord's Supper, nor haptism. All merit and virtue proceed from Christ alone; but the consider- ation of what is represented b}' a faithful observance of these ordinances leads upright souls to a close scrutiny of their hearts, whether they really possess that wbdch :s rei)resented ; and by the grace which prompts and di- rects this scrutiny, they will be led to the source whence all virtue is derived. Every true believer will feel so much need of these means of help and safety, that he will not willingly omit or be deprived of any one of Ihem. We must again insist that had it comported with bis iiidiuite wisdom, the Savior could have taught his disci [)les the })rinci[)le without tbc act; but he did not sec fit to do so. That he had design in it, no one will (piestion; but how are we to determine, or have we liber- ty to conclude, that the efficacy of the outward act has ceased ? It is to be feared by assuming to set aside the command, we undertake too much, even that of being the Lord's c(ninsellor. The way of obedience in this, as in all gospel teaching, is the \\ay of safety; and upon that principle the child of God can stand and look calm- ly upon the devil with all his rage, the world with all its allurements, and the iiesh with all its lusts. SALUTATION OF THE KISS As autliority for the practice of saluting one anoth- er with a kiss, we adduce the following testimony from the epistolary writings, Eoman 1G:1G, "Salute one an- other with a holy kiss;'" 1 Cor. 16:20, "Greet ye one another with a holy kiss ;"2 Cor. 13:12, "Greet one another with a holy kiss;" 1 Thcss. 5 :2G. "Greet all the brethren with a holy kiss;" 1 Peter, 5:14, "Greet ye one another with a kiss of charity." Tlie kiss as connnanded l)y the apostles was designed as nn expression of spiritual affection, and for the pro- moiion of mutual love among the helievers. It was no donht used then as now. hetweon the brethren, and be- tween the sisters separately. Commentators admit that it was praKicod bv the primitive Christians, but some of them claiu' that it was afterwarrls abanrloned. Tt is however doiiljffid whether the true followers of Christ at auA' time ne<7locted to observe it. as they recoa-nized that "All Rcrintnre is rr^von by insiu'ration of Gnrl. and i> i->rnfifablo for doctrine, for reproof, for correction, for instruction in ri^hteonsness :" and as the apostles tauirht it. thev wm]ld feel to observe it. Tf it was pro.fitable for the earlv Christians to salute one another with a "holy kiss," why is it not equally profitable now? Or if it was a duty in the ar.ostolic age. why is it not a duty noAv? Tt was an emblem of unity and peace, and an expression of brotherly loA^e among primitive Christians, ant! it should be that still. If the same love now exists, 98 Salutation of The Kiss. Avhy abandon the emblem ? Is not Jesns Christ the same now as then? There is but one answer, and that is, "Jesus Christ the same yesterday, today and forever," and his followers are the same in life and doctrine as they were in the beginning. It is stated by some old authors that the Gentiles were attracted by this expression of loVe, saying to one another, "See how these Christians love one another." While it is a very appropriate expression of divine love, 3'et it can not be a "holy kiss," nor a "kiss of charity," where the proper conditions do not exist; and like all Christian duties and ordiiiances, there is no virtue in the simple act itself, nor does it confer any merit or righteousness upon those who observe it ; yet it is a fruit of obedience to apostolic teaching, with those who are prompted through love ta use it. In the scriptures we have quoted it is called a 'Tioly kiss," and also a "kiss of chnritij" This is in the same sense in whioh Christ taught his disciples that they should be j^erfect as their Father in heaven is perfect; and as the apostle taught, "FolloAv peace with all men, and I'.oliness without which no man shall see the Lord." The Apostle Paul calls his brethren holy. Holiness is attributed to God, and conve3^s the idea of perfection; but man in his best estate is imperfect and is not in himself holy. But as the saint is in Christ he is holy, because all of Christ's virtues are attributed to him ; and when the saints greet one anotlier,- it is called a holy kiss, because it is an evidence that they esteem one another holy in the sense above referred to. In the ixreetins: between believers JV/iai it Expresses. 99 there is an acknowledgement that they esteem each other as being in Christ; as it is an expression of confi- dence, sincerity and uprightness. It is a solemn greet- ing, and tends to exercise the mJnd in such consider- ations as will lead to Him who alone can preserve man in a state of holiness. If practiced where there is a want of confidence in one another, it is hypocrisy. It is fittingly called a "holy kiss" when both persons are living in sanctification, each striving to keep his heart pure, and to walk in love toward his brother. Since the salutation is an expression of loving one's fellow-believer with a pure heart, and implies the obli- gation of ever walking in love, it is very fittingly called a "kiss of charity." It is a recognition of the debt of love that believers owe to one another as expressed in the scripture, "Brethren if any man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself lest thou also be tempted." Under the infiuence of grace, t'le saluta- tion is very serviceable to him who through love salutes his brother. The act reminds him of the serionsness of what he represents, and leads him to a careful scrutiny of his motives, and of his- state of heart ; and thus be- comes a means for spiritual growth. It is a pui)lic tes- timony of a willingness to confess Christ, and of a recognition of one's fellow-believers. From this brief statement it will be learned that the salutation of the kiss among believers is not based upon usage or custom, but upon a plain apostolic command; and is a fruit of obedience, and an expression of brotherly love. MARRIAGE, Marriage is a divine order, instituted in the garden of Eden, afterward sanctioned and encouraged under the Law, and directed and regulated under the GospeL When God created man, he said it was not good for him to be alone. There was nothing in Paradise to make him unhappy; but there was something wanting to make happiness complete. God created him with affec- tions and sympathies, but there was no object on which to bestow them. When woman was created and pre- sented to man, the void in his heart was filled; and he received her in a rapture of joy and delight, as a being who would render his happiness complete. She was an object of such worth that Adam Avas moved to say, ^'A man shall leave his father and his mother and sb.all cleave unto his wife, and they shall be one flesh;" and his expression, "This is now bone of my bones, and flesh of my fleoli," signifies the intimate relation existing between man and wife, and no language has ever more clearly set forth this relationship. Christ declares the union of man and woman divine by saying, "What God hath joined together, let not man put asunder." God implanted in them such affection and attachment as made them necessary to each other for complete happiness; and inasmuch as he blessed them, and said they should be fruitful and multiply and replenish the earth, it is evident chat the expression of Adam just quoted had reference to their primeval state, Disturbed by The Fall, 101 and that he looked upon this institution as designed to be perpetuated; for he as yet knew of no other condition than the blessed and happy one in which they were. The declaration of Adam remained true, even in man's fallen state; for notwithstanding all the changes that have taken place, men still leave their fathers and mothers and cleave unto their wives. The marriage relation was designed by God to ren- der man completely happy; and the end was attained, because all God's means must be effectual. So long as man was in his primeval state he was supremely happy; but when he fell, all nature be3ame changed. He was rendered vile, and the marriage relation greatly disturb- ed. The sympathy and affection between man and woman continued, and the desire for association and companionship remained; but as the divine love which had existed in the soul of man was displaced by self-love, the happiness of the married relation was marred in proportion to the latitude given that evil principle. The devil is a destructive spirit, and if he had power, would destroy the whole human family. For this purpose he infused the disturbing and destructive principle of self-love into the heart of man, when he obtained power over him ; and by it would have effected his object, if God had not interposed an obstacle. God designed to restore man, and in consequence must pre- serve him from destruction; and to this end he impress- ed his law upon his heart. By his Spirit he convicted him, and caused his conscience to accuse bim, when he transgressed this law. But this could not destroy 102 Marriage. this self-love, nor could it restore the Spirit and love of God to the soul; therefore, it could not render man completely happy, nor restore him to the condition from which he had fallen. His comfort would depend upon his obedience to the law, and his happiness upon his faith in the promised Redeemer. To those who sought to obey this law, the ordinance of marriage was one of the greatest natural sources of enjojTnent; but to those who were not willing to obey it, but left the evil spirit of self-love rule, it only too often became a source of miser}^ From the fall of man until the time of God's choos- ing Israel, and giving them the law engraven on tables of stone, with further precepts and statutes for the reg- ulation of their conduct in life, we do not find that he gave any directions in regard to the relation existing between husband and wife; yet there is evidence that marriage was not contrary to his ■will, but that he fre- quently countenanced and encouraged it. And as man in the darkest ages of the world regarded the sanctity of marriage more perhaps than that of any other rela- tion of life, it would seem that God exercised an es- pecial care and protection over it. There are instances mentioned in the Bible where during this time the mar- riage relation was particularly blessed ; and there were no doubt many more which are not mentioned. Those which are recorded concern persons who regarded the law of the Lord, but even amongst these we can per- ceive gross violations of the principles which Christ in- stituted when he came to restore all things. The Marriage Relation Under The Law, 1C3 In giving the law to Israel God did not change their spiritual relation to him. He only gave them clearer perceptions of that whish he had before im- pressed upon their minds. All the statutes and judg- ments contained in the law could not eradicate self-love from the heart, nor restore the lost Spirit and love of God. The Lord gave to Israel commands and direc- tions in regard to marriage and the duties of husbands and wives, which greatly improved the existing state, and modified many evils; but these could not restore marriage to its primitive purity, or its efficacy for hap- piness, since this was still a part of that age during which man was under the hardness of heart, in which God gave commands corresponding to their capacity to fulfill. This is the ground upon which many of the commands were given which are so different from those given under the Gospel. The unconverted cannot un- derstand why they should differ. Man naturally does not comprehend the difference between the Old and the New Covenant — between the legal and gospel dispensa- tion. Thus it was with the Pharisees. When Jesus Christ came into the world, those who believed on hira received the Holy Spirit, and were able to discern spiritually; but the Pharisees with the rest who did not believe, continued under bondage, and could not discern the spiritual things which he taught. So they asked him this tempting question, "Is it lawful for a man to jDut away his wife for every cause? And he answered and said unto them. Have ye not road that he which made them at the besinninff made them male l04 Marriage. and female, and said for this cause shall a man leavfi father and mother, and shall cleave to his wife; and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writ- ing of divorcement, and to put her away? lie saith unto them, Closes because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Who- soever shall put away his wife, except it be for fornica- tion, and shall marry another, committeth aduitory; and whoso marrieth her which is put away doth com- mit adultery. His disciples say unto him. If the case of the man be so with his wife, it is not good to mar- ry." • The Pharisees evidently thought they coutci con- vict Christ in whatever way he would reply to their question. If he would say it is lawful to put her away, they could charge him with inconsistency, as he liad before taught differently in his sermon on the Aro;int. If he reiterated what he then taught, they would con- vict him of contradicting Moses, the servant of God; but Infinite Wisdom silenced them. When God instituted the marriage relation, there could be no desire for separation between man and wifo, because they were under the influence and guidance of the Divine Spirit. But by the fall man lost the love of God, and the love of self became the controlling pow- er. This being the source of every evil work, the mar- riage relation ceased to be one of uninterrupted bar- ChrisCs Teaching Upon Marriage. 105 liiony and felicity. Mankind generally would not let themselves be influenced by the law of God, hence dis- cord and contention resulted. Their hearts were har- dened through sin. and the Spirit was not there to soften them, that these dilRculties could be reconciled; therefore God gave permission, through Moses, to allow them to separate. How fittingly our Savior could say, "Moses, because of ilie hardness of your hearts, suffered you to put a^\•ay your wives;" and the agitation caused in the minds of his disciples by their Master teaching against the common, and no doubt much abused privil- ege of divorce, and their remark, "If the case of a man be so with his wife, it is not good to marry," all grew out of the fact that they too were yet without the di- vine influence of the spirit, and had no conception oi its power. Hence knowing the discord and confusion that often existed between husband and wife, they con- cluded if this tie is indissoluble, it were better not to marry than run the risk of being bound for life to dwell in discord. God allowed the Jews to sever their marriage con- tracts for the same reason that he allowed them to ex- act justice, avenge injiu'ies, and wage wars; simply because of their fallen condition, and the hardened state of their hearts. But now under the new covenant, sinse the believer has received power by the Holy Spirit to overcome the deeds of the body, God requires him to subdue the evil tendencies of his nature, and instead of exacting justice, to return good for evil, and thereby manifest the divine nature of which he has been made 166 Marriage, partaker. For Christians to separate from their wives would be inconsistent with tlie nature they must possess ; neither would they reflect that light to the world which they are supposed to do. The declaration of Christ concerning the indissolubility of marriage under the gos- pel has reference to believers only. Unbelievers are under the law as they ever were, and gospel commands do not apply to them. The church has therefore never objected to the world exercising the right of divorce. God gave it to them, and never took it from them. Marriage was not made obligatory on any one under the law, hence it is not a moral duty ; neither can it be class- ed under the head of natural necessities, such as eating, drinking or sleeping. We cannot therefore better char- acterize it than to call it a carnal ordinance. Paul says, '^'Marriage is honorable in all." Thus the testimony of scripture is that God approves it, and has made it a blessing and comfort to mankind in general. To be- lievers it is a special blessing, as those in that relation may be mutual helps, both in the natural and spiritual life. But as Satan sought to corrupt all the blessings and favors which God bestowed upon mankind, and to render them a curse instead of a blessing; so he sought to cor- rupt marriage, and succeeeded in many instances in mak- ing the persons miserable instead of happy, because of their disregard of the Lord. Under the law there was provision mrde through the liberty of separation, where- by a god-fearing man or woman was protected from the evil influences of an ungodly husband or wife, when Effect of Diverse Intermarriages. lO? such influence was destructive to his or her godliness. Under the New Covenant, to protect his children from this evil, and for their spiritual advantage, God provid- ed that believers should not intermarry with unbe- lievers. We find no written prohibition in the beginning, in regard to believers and unbe]ie\ers intermarrying, yet we have many examples recorded of the evil effects upon believers of such marriages. Of the first age of the world we read, "That the sons of God saw the daughters of men, that they were fair ; and took them wives of all which they chose." These "sons of God" were the sons of the believers of that age, of the lineage of Seth, who was born in Abel's stead. The "daughters of men" were those of the lineage of Cain who were not believers. The evil influences of the daughters of men on the sons of God is specially mentioned by the inspired writer; and the effect was so demoralizing that God was necessitated to destroy them from the face of the earth by a flood of water. Abraham, who was a believer especially faithful and honored of God, was sensible of this danger. God said of him, "For I know that he will command his children and his household after him; and they shall keep the way of the Lord to do justice and judgment." Abraham doubtless questioned the propriety^, and was apprehensive of the result of such marriages with un- believers, which made him solicitous about his son Isaac He therefore made his servant swear by the Lord, saying, "Thou shalt not take a wife imto my son of the daugh- 108 Marriagi. ters of the Canaanites among whom I dwelL" God pros- pered the servant's effort, and Isaa3 was preserved from the evil influence of an unbelieving alliance. God's regard for this solicitude of Abraham, and his blessing and prospering his efforts for his son's good, is worthy of every faithful believer's notice; and is full of encour- agement to ever}^ one who desires to walk in the foot- steps of faithful Abraham. Isaac and Rebekah were also solicitous about their sons' marriages. It was a grief to them when Esau took a wife of the daughters of Heth. Rebekah said to Isaac, "I am weary of my life because of the daughters of Heth. If Jacob take a wife of the daughters of lleth, such as these which are of the daughters of the land, what good shall my life do me?" They sent Jacob away to take a wife from their kindred who were not so wholly sunken in idolatry. This occurred before God gave any law or command, of which we have knowledge, in rela- tion to marriage ; and shows how, even at that time, those felt who lived in the fear of God, and enjoyed his special favor. In the law given afterwards to Moses, Deut. YIL, the Lord gives plain com.mands in regard to Israel in- termarrying with the idolatrous nations around them. He first dire3ts them to destroy the inhalDitants of the land of Canaan, and then says, '^Neither shalt thou make marriages with them ; thy daughter thou shalt not give to his son, nor his daughter shalt thou take to thy son ; for they will turn away thy son from following me.'* We have an example of the evil consequences of slighting Israel Not to Marry with Gentiles. 109 this command and warning of God in the case of King Solomon, who had been so highly endowed and favored of God because he preferred wisdom to wealth and power, who loved the Lord, and to whom the Lord appeared twice, and who built and consecrated the famous tem- ple which bore his name. It is written that he had his heart turned away from tlie true God. and was seduced into idolatry through his love for and intermarriage with many strange women of the nations concerning which the Lord said unto the children of Israel, ''Ye shall not go in unto them, neither shall they come in unto you; for surely they will turn away your heart after their gods." He built high places for all his wives' gods, and he himself went after Ashtoreth the goddess of the Zidonians, and after ?,Iilcom the abomination of the Ammonites. Here we have a sad commentary on the stability of man — a fair example of his sus2eptibil- ity to evil influences, and especially in the line we have under consideration. The Lord's care for his people is manifested in these commands and warnings, and ex- perience proved the truth of his declarations. Then all unbelievers were considered idolaters, and they are really so still; and their influence is as pernicious now as it was then. We have already said tliat what Christ teaches in regard to marriage is quite different from what Moses taught. But since ]\toses taught by divine instruction, the question might arise. Why did God at one time through Moses teach one thing, and at another time, under the new dispensation, teach differently? The 110 Marriage. law and precepts which God gave to Israel were un- doubtedly the best for them; and that which Christ gave under the gospel is the best that could have been given to a gospel believer. This indicates a great change to be wrought in man l)y the power of regeneration under the gospel, since man's situation under the law was such that it was necessary for God to give a precept permit- ting him to put away his y\\iQ, while under the gospel it is such as to forbid his doing so. The change which is effected by the new birth enables l^elievers to be happy under an indissolul^le union; since it enables them through the Spirit to m.ortify those evil tempers that are antagonistic to peace and love. The law could not give this Spirit and divine love; therefore they could not be happy under an indissoluble union. The difference between man's relation to God under the law, and under the gospel, and the incapacity of those under the lav; to fulfill gospel duties, are apparent in the difference in tlie language the inspired writers use in speaking of marriage in the Old Testament, where man was under the liardness of heart, and in the New Testament where believers are regenerated and influ- enced by the Holy Spirit. The expression of Adam in Gen. 2, that his wife was "l)onc of his bones and flesh of his flesh." and that "a man shall cleave unto his Avife and they shall be one flesh," fittingly represents that relation when man was in his primitive, purity, and in possession of the Spirit and love of G-od ; and as Christ's mission on earth was to restore the lost love and image to the soul; how could he consistently teach otherwise H'/ry Indissoluble Under The Gospel. Ill than in harmony with the primitive conditions in the marriage relation? Bnt from tlie fall of man to the coming of Christ, no similar idea concerning marriage is expressed. Xeither is there anything said of its being an indissoluble union. In the Xew Testament this in- timac}' of relation is used to enforce the duty of one be- liever to the other. Tf the condition that makes this intimate relation possil'le has force under the gospel, would it not also have had force under the law, if the same condition had then existed ? But man from the time of the transgression until the time of his restor- ation in Christ M'as not aide to form such a union as the gospel contem])lates between two believers. When God instituted the marriage covenant it was designed to be an abiding covenant of union, as there was no intimation on his j^art of its severance until man's heart had become- hardened. In his primitive state he was capable of an indissoluble union; but the loss of the Holy Spirit, with the subsequent infusion of the discordant spirit of self-lovp. incapacitated him for such union. When man was restored through Christ, made partaker of the Holy Spirit, and of the divine love, he was re-capacitated to form such a union as was institu- ted in the garden of Eden. Believers. under the gospel have by one spirit been baptized into one body, and they become of one heart and of one soul. Plence when Christ taught coucerning the marriage relation, he spake of it as it was in Eden, and expressed an inti- macy of union not known under the law. Believers under the law were never brought into such a relation 112 Marriage. to one another, which makes it very apparent why their marriage relation was not an indissoluble one, as it is under the gospel. The marriage bond between believers under the gospel cannot be severed unless their union with Christ is first severed. This union was first form- ed, and so long as it is preserved there is obedience to his word, and they are guided by his spirit, and, as a fruit, the outward or natural union will be preserved. Christ says those that love him will keep his command- ments. Obedience is an efl^ect of his love ; and this makes the union secure. Believers are joined together by the Lord, but we never read of such a condition under the Mosaic dispensation; and although we are assured by Bible testimony that marriages were sometimes by divine appointment, yet they were not united in that relation in the same sense in which the gospel believers are.- It should be evident to every one that a gosnel be- liever cannot be joined in marriao-e to an imbeliever. The principle does not exist in the unbelieving on^ wliich is essential to suoh a union ds the sos^'iel contemplates. Believers are joined in marriaf!-e in the Lord. Unbe- lievers cannot be jomed in the Lord, because tl^cv do not live in the Lord. The same reason which God assigns for forbiddinon it for the defense of the doctrine of the peaceable reign of the Millennium. Whether the angel is Christ, or a celestial being vested with his power, or a Ansible expression of the pow- ers of his Gos]iel. we cannot say ; but all the intercourse between heaven and earth is through the mediation of Christ ; and ever}^ successful effort against the kingdom of Satan upon earth must be understood as being effect- ed through the power and virtue of the great atonement, and bv the powers of the Gospel. The key is a symbol of power; and as it is used to lock and unlock, it has a two-fold import, that of binding and unbinding. In chap. 9 :2. it was used to open, but here to bind. The key, the chain and the pit are symbols of suppression in the binding of Satan, which we must regard as a figur- ative action, ha^^ng somewhat of a spiritiial import. It 130 The Millennium. is one of the important things that goes to forni the scenery in the remarkable visions recorded; but it is variously understood. Some apply it literally, others figuratively, and still others spiritually. This binding is to prevent his deceiving the nations. but in what it consists no one has been able to show, though many have been the attempts to do so. But we cannot accept it as a literal or personal binding. When Christ prevailed over Satan in the atonement, and di- vested him of his armor, he did it l^y the excellency of the power of his Spirit. He cliallenged the evil spirits, and they obeyed ; he summoned back the departed soul, and it complied ; he burst the bars of death, and the grave had to yield up its treasures. Besides, Satan is a spirit, and effects his work through spiritual agencies. But as Adam's fallen race are his subjects, and man's spiritual and eternal ruin his design, and as the kingdom of Christ is the special object of his wrath, the binding may be a curtailing of his power among the nations, for the greater glory and liberty of Christ's kingdom. Some claim that this has been effected by the binding of Paganism, and by the removing of the persecuting ten- dency of false religion sheltered under corrupt govern- ments, which have been the great persecuting agencies of Satan against the defenseless Christians, and that by these means Christ's church has been brought out from under the severe intoleran3e and cruel persecutions into comparative freedom in most -countries. But if Satan has been shorn of mucli of his power in the nations, he has not lost his hold on the individuals who compose them. We have strong evidences that he has only changed his manners somewhat. Then he de- Ma7is Nature Wi/l Not Be Changed. 131 ftrnyed the body in hopes of destroying the soul with it. Xow he hf.s transformed himself into an angel of light to spread dece])tion and corruption among divided Chris- tianity, and is willing that the body may have all the comforts and pleasures of an earthly paradise, if in the end he can but claim the soul. Again this binding of Satan is construed by many, even of eminent ability, into such a deprivation of power as will afford the church an ahuost entire freedom from temptation. The improbability of this is evident from the fact that he was granted full liberty to tempt and deceive our Rrst parents when in a state of irmocency, and from his having liberty to continue his work through all succeeding generations. The Lord could have placed man in the creation above Satan's power, but in his wisdom he did not do so, nor have we any encouragement to believe that he ever will while man is in a state of mortality. That a state of sinlessness, or even comparative freedom from temptation to sin, should be expected dur- ing the time of this binding could only be established by an almost total perversion of all Xew Testament teach- ing : and it would of necessity even require a revoking of the sentence upon Adam and Eve, and a removal of the consequent effect of the fall. This is nowhere promised, nor even intimated in any of God's revelations to man. It cannot be shown by what is past or present, nor by the word of God, not even by the book of Eevelations itself, that there will be any change as to the character of man as lie comes into the world; for the race is fall- en, and he is inclined to act out his fallen nature, 132 TJie Millennium. Christ taught that as it was in the da3^s of Noah, and in the days of Lot, so shall it be at his coming, and he asks, "When the Son of man cometh, shall he find faith in the earth ?" Peter wrote, "Knowing this first, that there shall come in the last da3^s scoffers, walking after their own lusts, and saying, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the cre- ation." (2 Peter, 3:4.) Paul wrote, "This know also, that in the last da^^s perilous times shall come ; for men shall be lovers of tlieir own selves, covetous, boasters, proud, blasphemous, unthankful, unhol}^, without nat- ural affection, despisers of those who do good, lovers of pleasures more than lovers of God." (2 Tim. 3:1-4.) These Scriptpres present a sad condition, and this at the time of Christ's second advent. They are indeed a sad commentary on the results of that Millennium so gloriously defined by many. It will not do to apply these conditions to his supposed coming previous to the Millennium, for there is but one coming supported by the Scriptures, and that to judge the world. The promises of the gospel are nearly all framed to a condition of suffering, temptation and afiliction on the part of those to whom they are addressed. Those that endure, unto the end have the promise, which im- plies a warfare; and the apostle even enumerates the weapons of it. The hatred, the trials and sufferings that Christ and his apostles assured all the faithful as their lot in life are not limited to any period of time, nor even an intimation of any abating. They, and Ins faith- No Cross to be Borne Tfien. 133 ful servants whose souls John saw, endured the great tribulations, and we are encouraged to look to them and imitate their example. They have hallowed the way, and it remains for us to walk in it. And besides, would not freedom from temptation detract from the merit of obedience ? Is not true piety estimated by the opposition it overcomes, or at lea»5t by the effort by God's gi'ace to overcome? It was for a purpose that those souls were honored by a mention of what they had endured and overcome. The most pros- perous and glorious times in the history of the church have always been when great oppositions were met and surmounted. On the other hand, would it be possible for any to attain to a full knowledge of self, and of the high-priestly service of Christ without a conflict with Satan in a warfare against sin ? Yet such exemption is conjectured to be the lot of those who are expected to live in the Millennial reign, and who accept Christ; for according to the prevailing sentiment there will at that time be nothing so popular in the world as Chris- tianity. It is pictured off in the brightest light, both as to the pleasures of the soul, and those of the body. According to this theory there will be no cross to bear there; and Gethsemane and Calvary will not then be reflected through the lives of those who endured the "fight of affliction," for they will greatly lose their in- terest, because of the absence of those things which created them a necessity. Nothing magnifies the atone- ment so much as a knowledge of God's righteousness as revealed in his law, and a consciousness of depraved 134 The Millemuum. h.umaiiity. But of these there is to be but little known there, if man proves wise in the things which he has written. But the binding represented by what John saw and revealed reflects back most expressively to that binding of Satan by Christ in the atonement; for it should be apparent that without this binding the other would not have been effected. ''God was in Christ reconciling the world to himself;" but to effect this he had first to deliver it from the dominion of Satan. Christ him- self said, "No man can enter into a strong man's house and sjioil his goods except he will first bind the strong man; and then he will spoil his goods." To this end the Son of Cod assumed humanity, and in it suffered the penalty of the violation of God's holy law, healed the breach made by transgression, and thus de- feated and bound the great adversary upon the very field of his triumph over the innocence of Eden. By his vicarious sacrifice, and by his victory over death and the grave, he "took the armor from the strong man armed," and bound him against any possibility of ever overcoming those who take refuge to God in Christ. Paul says, "Forasmuch as the children were par- takers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the devil; and deliver them who through fear of death were all their lifetime subject to bondage." (Heb. 2:14.) "Blotting out the hand-writing of ordinances that Avas against us, nailing it to his cross." (Col. 2 :14.) "He led captivity The Binding Reflects Back to the Atonement. 135 captive, and gave gifts unto men." (Eph. 4:8.) Thus he opened the prison doors that were closed against the hopes of both the living and the dead, and. set the cap- tives free. His invitation to all is, "Come unto me all ye that labor and are heavy laden, and I will give you rest;" and his promise to his church is, "Upon this rock I will build my church, and the gates of hell shall ■not prevail against it;" '"Lo, I am with you always even unto the end of the world." Thus we find the full- est assurance in the invitation; and in the promises, ample protection guaranteed to the faithful against Satan and all his hosts. But to give more force to their arguments in sup- port of a Millennial binding of Satan, some assert that there is no evidence of his being bound now, as the world is full of wickedness, and his kingdom appears strong, and that there is a general tendency with man to yield to him and l)ecome captive at his will. But such has been man's reputation since the fall, and we have every reason to fear that it will be to the end of time. Yet Satan with all his craft and power can not keep an awakened, seeking soul from coming to Christ; neither can he move that soul from his hold on Christ. But on the other hand it is nowhere promised that Satan shall be bound for, and shall not deceive those who choose to serve him. If after being warned, and after being called of God, and promised deliverance by him, such still continue in sin, they prove themselves his willing subjects. Wlien slavery yet existed in the Southern States, 136 The MittenniuM. the slaves were held in bondage by virtue of the laws of those States ; but when the government declared them free, those laws were annulled, and their masters lost their power to hold them in bondage. It now became optional with the slaves to accept liberty or to remain in servitude. Those that remained did so from choice, and were themselves responsible. Just so it was with the spiritual bondage under which the whole human family was brought by the transgression of our first parents. By yielding obedience to the suggestions of the devil, they became his servants, and were held as transgressors of God's holy and just law until Christ came and fulfilled that law for man, proclaimed liber- ty to all of Adam's fallen race, and set the captives free. Those who accept of this proffered mercy are no longer fettered by a broken law, but can now through the blessings of Christ obtain power to become the sons of God. But those who prefer the service of Satan re- main in bondage, not because of Adam's transgression, but because of their own love of sin. Lest we fail to have a due appreciation of that binding of Satan by Christ through the atonement, and let our hopes turn too much to that binding that is to characterize the supposed Millennium, we will again try to emphasize the importance of giving it full consider- ation. It was by it that salvation was wrought and liberty proclaimed, and through the efficacy and eternal benefits of it that those souls witnessed l)y Jolm at- tained to their glorious estate ; and it is the binding upon which rests all our hopes for eternity. What the bind- The Thousand Years Are Figurative. 13"? ing seen by John was, or is to be, should concern us but little when weighed against the inestimable benefits of that binding through the atonement. God gave promise of it in Eden, repeated it to Moses, reiterated it through the prophets, heralded its dawn through the angels, and consummated it through his Son. Let us learn to appreciate and magnify it, for those who secure its blessings need not be troubled as to what will be revealed by the other binding; while those who fail in this, will not be made secure by the other. It is generally accepted that the primitive reason for making the victorious era of the church last a thou- sand years was derived from the Mosaic account of the creation. The Jews and Judaic Christians interpreted literally the fourth verse of the ninetieth Psalm, and supposed that a day with the Lord was equal to a thousand years. Hence the six days of the creation were understood to indicate that the earth would pass through six thousand j^ears of labor and suffering, to be followed by a seventh — a thousand years of rest and peace. More modern theories divide the periods thus: two thousand years void of the law ; two thousand years under tlie law; two thousand years under the gospel, and one thousand 3^ears under the personal reign of Clirist. The expressed period of one thousand years in Rev. 20 went perhaps further than the other to establish this point. But we are fully" persuaded that it should not be used literally, as it very generally is. As it forms a part of a prophecy it may as consistently be used prophetically, that is, a day for a year, which 138 The Millennium. would make it represent 360.000 years. But as this is not likely the design, although as justifiable and as proper perhaps to use it this way as to use it literally, we incline to the figurative use of it, by which it rep- resents an indefinite period of time. Then too as much of the Eevelations is figurative, it seems most appro- priate that this should be used so too. Another reason why it should be used figuratively is because it is said to have been a mystic number with the Jews, and is so used in their writings. One of their sayings was, "The days of the Messiah are a thousand years." There was a tradition that "The righteous which God shall raise from the dead shall not return to the dust for the space of a thousand years, in which Grod shall renew the world." Even the Greeks and the Romans used the term, a thousand years, in reference to the state of the dead, as found in their writings ; and it is not known with whom it originated. Besides it must not be forgotten that the early Christians were mostly Jews by birth, schooled in the peculiarities of the Mosaic econoni}^, and, like Paul, were "exceedingly zeal- ous in the traditions of the fathers." Hence it was but natural for them, not only to respect the traditions, but even to use the idioms of their language, and to harmonize in a measure the prophetic announcements of the JSTew Testament with the views inherited from Jewish sources. All these things together weaken the expression as to its numerical import. "After that he must be loosed a little season,*" "and shall go out to deceive the nations." The form of ex- The Unbinding of Satan. 139 pression, ''must be loosed," is similar to "things which must shortly come to pass," and no doubt is so stated because it is one of the expressed purposes of the dJviue mind. Christ said. "Thus it must be." and "The scrip- tures must be fulfilled." That is, it was ordained that he should suffer, it was a part of the great plan of re- demption, was spoken in prophecy, and could not" fail. So this loosing of Satan has a divine purpose, it has been spoken, and must have a fulfillment. Just v/har, it sio;- nifies, or why he should hn loosed to go out to deceive the nations, we are not told, but it concerns us all. We have reason ^to believe that in the time marked by the "little season," he will have no more power than he had before, but the language plainly indicates that he is to have more freedom, or perhaps more favorable opportunities, than during the time of the thousand years. Man's dereliction of duty to God, and love of self and sin will make Satan's opportunity. It seems that this will be his great final effort against the king- dom of Christ, and that his work is to be effected by de- ception. Scripture testimony proves that the world at that time will be in a state of gross wickedness, and under a great delusion, and that the true worshipers will not be numerous. But no doubt will further deceive both the world and those who profess but do not possess Christ, and will succeed in bringing his cross into further disrepute. Even the faithful will be more ex- posed because of the great prevalence of sin and decep- tion; and those who do not stand in the power of Christ, and are disposed to "watch and pray," and willing to 140 The Millennium. "endure the cross and despise the shame" will be in great danger of falling away. Some one conjectures that Satan may introduce some new religion, or lead the present worship into a more worldly, cold and dead formalism. From the evidences before us he has already succeeded well in both of these. He has wrought a great work in dividing Christianity into a multiplicity of sects; and, notwithstanding the fact that New Testament teaching recognizes but one united hody, he still has succeeded in carrying his de- ceptions so far that it is generally believed that these are but so many branches that constitute the church of Christ. And further than this he has deceived many to believe that the church may walk with the world in its vanities, fashions and pleasures, filling every office and position under the "powers that be," and that it may even discard the non-worldly, self-denying, cross- bearing doctrine of Christ, and yet claim a comfort in the promises of his gospel. How significant are the words of Christ: "If therefore the light that is in thee be darkness, how great is that darkness." Paul's warning to all, and for all time is, 'TJet him that thinlveth he standeth take heed lest he fall;" and Peter writes, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" This lan- guage impresses us that even the most faithful are at all times much exposed to deception; yet men are as little inclined now to heed the warnings of heaven as they were in the days of the prophets. "I saw thrones, and they sat upon them, and judg- The Thrones Not Earthly Ones. 141 ment was given unto them." Thrones are emblems of authority and of dominion. The apostle's language, "and they sat upon them," proves them to have been occupied when he saw them ; but he does not say by whom. Some suppose these to be the thrones of the nations involved in the prophecies of this book, and that they were occupied by their rulers. However they can- not indicate earthly thrones occupied by Christians, as some would have it. for the kingdoms of this world pos- sess them. But as they were seen and spoken of in connection Avith the souls, they are properly connected with them, and they may very fittingly be expressive of the blessings and honor to be conferred upon them as a rev.-ard for their faitlifulness. At. least they may have been presented to give force to the expression made in reference to the souls, that "They lived and reigned with Christ, a thousand years." The thrones are only symlwls. and their chief signi- ficance is embraced in this life ; and as they are not natural thrones, dispensing natural benefits or judg- ments, so we must consider them as having a spiritual import. They evidently refer to, and are expressive of, the same thing that Christ spake to his disciples: "Ye also shall eit upon twelve thrones, judging the twelve tnbes of Israel'' (Matt. 19:28); and, "That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." (Luke 32 :30. ) We find a fulfillment of this in the work of the apostles and their co-laborers. They went out un- der a high commission, and their calling as witnesses 142 The Millennium. of the life, the miracles, the teaching, death and resur- rection of Christ, and as the heralds of the gospel of his kingdom, both by their preaching and by their epis- tles, was indeed an exalted one, and well expressed by thrones. x\nd by their lives, and by their labors and their death, they judged all who rejected the offer of mercy and free salvation, and none so deserving of be- ing named as Israel. The thrones may also serve as a figure of the ex- alted position to which believers are called in this world. As spiritual kings they sit upon spiritual thrones; that is, their hearts and minds are lifted up from earth to Christ, their Lord; for there are their treasures and' their affections; and thus they live and reign with Christ, though still in the body. They are also called "a royal priesthood, a holy nation, a peculiar people." Paul says, "Do ye not know that the saints shall judge the world?" True believers judge the world in spirit by their faith and love of Jesus, which the world despises ; by their acceptance of gospel teaching, which it rejects ; and by their witnessing in their lives to the truth and j)Ower of that Word ; even as No ah condemned the world when he believed God, and testified to the truth of his word in preparing the ark. The three Hebrew children judged Xelnichednezzar and those who obeyed him, when through fidelity to God they transgressed his decree by refusing to fall down and worship his golden image, and suffered themselves to be cast into the fiery furnace. Daniel brought judgment to King Darius and his accusers when he refused to obey his decree and John Saw The Souls of The Saints. 143 suffered himself to be cast into the den of lions. So every child of God who is willing to siilfer all things for the testimony of Jesus, and who walks in the power and light of his spirit, pronounces spiritual judgment upon the disobedient world; and these things shall be a testimony against the unfaithful in the day of judg- ment. "And I saw the souls of them that? were beheaded for the -witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads." He does not say that he saw tlie saints, but their souls; nor does he say that they lived again upon the earth, and reigned personally with Christ. If he saw only the souls, they must not have been embodied; and this will go very far to exclude the idea of a bodily resurrection. And if there was not a bodily resurrection of those souls, then there would be no propriety in maintaining that there will be a personal reign of Christ upon earth. But some say that the soul is invisible, and so John must have seen tliein embodied. God can make anything visible, yet none of the objects which John enumerates in his vision were seen by his natural sight. Paul says of his being caught up to the third heavens, "Whether in the body, or whether out of the body, I cannot tell." The same conditions apply to John, who when these things were revealed, was under the influence of a prophetic ecstasy, when the external senses. are in a state of suspense, and only the mental perceptions are active, and the visions are portrayed to the mind through 144 The Millennium. the mental faculties. But the real difficulty with those who insist on a literal resurrection of the saints is not in making the souls visible to John, but the fact that he has reference to something quite different from what is generall}' understood of the resurrection; for when it is referred to in the Bible it alwa3's means that of the body. The theory of a literal resurrection of the saints to reign with Christ for a thousand years can receive no support from John witnessing the souls of the saints. He expressly says, as if to guard the point from all danger of a literal construction, that he saw the souls, and that he saw them in a state of active existence. He sa3^s nothing of them being raised up from their graves, nor of them even having spiritual bodies. If he had seen the saints, he would not have said that he saw their souls. He enumerates what he saw, and among the rest were these souls. It is said that the word in the original, here trans- lated souls, has no doubtful meaning, and cannot by any possible construction be made to mean the bodies of the saints; and that the language does not express the doc- trine of the resurrection. And besides this, if the "first resurrection^' is to sigTiify a bodily resurrection in glori- fied bodies, why should the assurance be given that "on such the second death hath no power?" It would not only be needless, but strange that such an assertion should be made. ISTeither is there anything intimated here nor an}-A\'here in the gospel, to support the idea that Christ is to reign personally with his saints, as The Design of The Vision of The Souls. 145 always held by the Jews for their Messiah. His king- dom is not an earthly one ; but it is "righteousness, peace and joy in the Holy Ghost." It is a spiritual kingdom .-^et up in the hearts of his people. His is a priesthood forever after the order of Melchisedek. The design of the Holy Spirit in presenting the remarkable vision of these souls was evidently in a great measure at least for the benefit of those who should indeed be called to suffer, that they might be armed beforehand for the trying conflict, by having their minds reconciled to the prospect of suffering. In look- ing forward to the fiery trial of their faith it was well that they could read their reward in the blessed estate of these souls. We believe that every cliild of God is oncouraged by the fortitude and patience of those who suffered death "for the witness of Jesus;" and he is ani- mated to a more zealous, self-denying and self-sacrific- ing effort, and to a fuller consecration of mind, soul and body to the service of God and the advancement of liis Idngdom. Wliat lover of truth has not been inspired by the example of Daniel, and the three Hebrew child- ren, and the whole army of martyrs, and put to shaiae because of his own "light affliction." If in the early centuries some in the faith, because of attending circumstances, did adopt a more literal in- terpretation of what John saw, yet they did not base their hopes of salvation on it. No doubt they Avere ani- mated by their expectations, and in their great suffer- ings it gave firmness to their resolutions, and strength to their endurance. And need we wonder that they 146 The Millennitmi. yearned for universal peace, and indulged in the fond hope of a personal divine rule upon earth. For those saints to witness Jesus and testif}^ to the word of God. was to confess Christ and proclaim him the true Messiah, and the only true object of adoration, and to promulgate his gospel, Avith its self-denying pre- cepts, and to teach of his death and resurrection, and that he was the only hope for the sinner. This con- demned idolatry, which at that time prevailed in every nation upon the earth, and exposed it as a great work of the dragon. We have a strildng example of the effects of all this in the labors of Paul and his com- panions with the worshipers of Diana, as recorded in Acts 19:24-41. As to what the beast and his image are, men have been satisfied to diifor much ; but whatever they may be, they are the creatures of the dragon, and an embodi- ment of about all his wicked devisings against the king- dom of Christ. "The dragon gave the beast his power, and his seat, and great authority." (Rev. 13:2). Idol- atry has ever been the great and debasing work of the dragon, set up to oppose the true worship; and unfor- tunately it has never been confined to Paganism. It assumes many forms, and much of it is still found among those professing Christianity. lAithcr and Carlstadt had their controversies about some of its be- longings, the images of the saints, and other append- ages of the Koman church; but these things still con-, tinue as they were then. The tendency to idolatry in some forni^ or rather the disposition to worship the Th/; Image and Mark of The Beast. 147 oreature rather than the ' Creator, has always been strong in man. It is said that "Every heart has idols of its own." Besides the many idols among the Gen- tiles, some of which were notorious, the images of pow- erful sovereigns were set up for adoration ; and the chief objects of popular worship among the more enlightened heathen nations were deified human beings. All these were but so many images of the beasts. As to the "mark" of the beast, history informs us that it was the custom with many of the heathen to jnit a mark of the idol they worshiped on some visible part of their bodies. A mark in the right hand was a token of earnest devotion, and in the forehead, of public profession of the worship. It is also stated that when Titus enrolled the Roman nation, he caused them to T^eeeive a mark of citizenship, which was a token of fidelity to the government. T\niile these things belonged to that age, and are now a thing of the past, yet the mark of the beast still survives, and that not only with the heathen, but also wdth the Christian nations. His mark in the hand, which may be concealed from others, answers well to our secret sins ; and his mark upon the forehead, to our open sins. All sin is a mark of the beast, and nothing will remove it but the blood of Jesus. Those saints that John refers to had no mark, neither will the redeemed of the Lord at any time have. They cannot have the mark of the beast, and still have a hope in Christ. They dare not be leavened with any of his service. "And they lived and reigned with Christ a thousand 148 TJie Millenniicm. years;" and again he says, 'T,3ut they shall be priests of God and of Christ, and shall reign with him a thousand years." The living and reigning very evidently refer to the church upon earth; and have their fulfillment in the spiritual life. The penitent sinner that comes to Christ begins to live that life as soon a? he accepts Christ a? his righteousness, and is clothed upon by the virtue of his atonement. Those saints had not ceased to live that life though they had died a natural death. Jesus said to Martha, "Thy brother shall rise again." Martha said, 'T know that he shall rise again in the resurrection at the last day." Jesus replied, "I am the resurrection and the life; he that believeth in me, though he wQre dead, yet s/talZ lie live; and whosoever liveth and believ- eth in me shall never die." Here Martha has reference to the resurrection of the body, and speaks of but one resurrection, for she knew of no other but the resurrec- tion at the last day, though she was a disciple of her Lord. His reply refers to the literal and to the spiritual resurrection, and asserts that he is the author of both, and the source of all life. What he says about living has reference to the spiritual life begotten in the souls of his children, and evidently is the same as the living and reigning expressed by John. Christ said, "Behold the kingdom of God is within you." "I will come in to him and will sup with him. and he with me." The apostle says, "If we suffer we shall also reign with liim." "And he hath made us kings and priests unto God and his Father." All this further demonstrates the life and estate of the .s.aint8, Living and Reigning With Christ. 149 and as that life is all spiritual, so also must the reign- ing be. They may be called priests because they minis- ter in the holy service of God^ and offer up to him ac- ceptable sacrifices, as Paul plainly teaches, "Present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Every upright, faith- ful soul that confesses Christ, and testifies by his life that he is begotten of the Father through the efficacy of the atonement, and thereby witnesses to the truth of his word, helps to maintain his kingdom, and thus lives and reigns with Christ in the spirit. "^But the rest of the dead lived not again until the thousand years were finished." Eeference had just been made to those who died in Jesus, and who are of bis kingdom, and who were "'living and reigning;" and now the rest of the dead are referred to, and it im- presses us that these were not of his kingdom, as they were not to live and reign as did the others. As there are but two kingdoms, that of Christ and that of Anti- christ, and but two classes of subjects, each kingdom having its own, these must belong to the kingdom of Antichrist. The other lived and reigned, these did neither. According to the language of the gospel, the saint never dies, though his body returns to dust, and the sinner never lives, neither in this world, nor in the world to come. So we may say that the rest of the dead never lived in the sense in which living is affirmed of the souls of the saints. It would seem that as the saints are to be understood as living, ?o the others must be understood as being dead. Living was used in refer- iSO The Millennium. ence to the one, and the negative form was used in reference to the other. But the expression, "lived not again until the thou- sand years were finished," does not necessarily prove that they will live after that time. In Bible language adverbs denoting a termination of time are often used to signify j)erpetuity; as in Isaiah 22:14, "Surely this iniquity shall not be purged from you till ye die." Shall not be purged at all. "Samuel came not until the day of his death," (1 Sam. 15:35.) Michal had no child until the day of her death." (2 Sam. 6 :23.) "For until the law, sin was in the world," (Eomans 5 :13) ; and will be to the end of all time. From this it would be evident that it was designed to contrast their not living with the others living ; that is, while the saints are "liv- ing and reigning with Christ" in the spirit, those out of Christ do not live at all in the spirit — are spiritually dead. This is evident also from the language of the apostle in reference to those out of Christ: "Awake thou that sleej)est, and arise from the dead, and Christ shall give thee light." Here all out of Christ are con- sidered as dead, and the awakening and arising have altogether a spiritual import. "This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." As in all New Testament teaching there is but one resurrection of the body referred to, and that at the time of the judgment, and as what John writes about the first resurrection does not apply to that resur- Tlie First Resurrection is Spiritual. 151 rection, so it evidently must be that this first resurrec- tion is a spiritual one. As it does not apply to the rest of the dead, hut to the souls of the saints, and as we have before shown that they were not embodied, so it must revert back to some previous condition or exper- ience of those souls. As the earth is to be the place of the fulfillment of the major part of the prophecies bf this book, and of this part in particular, so we are im- pressed that iA'e are to look for this first or spiritual res- urrection in the life of the saints while upon earth. We find it abundantly defined and supported throughout New Testament teaching. Jesus said to Martha, "He that believeth in me, though he were dmH, yet shall he V1V&; and to the Jews, "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. The hour is coming; and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live." Paul said, "Awake thou that sleej)est, and arise from tlie dead, and Christ shall give thee light." This is the first resurrection, that is, the resurrection from spiritual death to spirit- ual life. It is the time of our conversion, when we die unto sin, are buried in the death of Christ, and raised again to walk in newness of life — raised up from dead works to serve the living God. Tliis is when we receive Christ by faith, and is the time of our marriage with the Lamb. Christ says, "He that heaieth my word, shall not come into condemnation; but is passed from death unto life." It is properly called the first resur- 152 The Millennium^ rection, as it must precede the resurrection of the body^ There is nothing beside this spiritual awakening through faith in the atonement, and obedience to gospel teaching, that is referred to in the scriptures to which the term, "the first resurrection," can properly be applied. The saints whose souls were seen did realize while up- on earth a resurrection in the spirit, a resurrection from a spirtual death, having been "dead in trespasses and sin," and upon this rested all their hopes of futurity. It was by the power of that resurrection that they were enabled to maintain their faith and endure their afflic- tions ; and by it they attained ■ their great reward, the estate of the 'T)lessed and holy." These things being so, should it not impress us very seriously that whatever beside, if anything, might be involved in this expression of the "first resurrection," the important matter with us, and with all future generations, is to have the assur- ance of the Word of God that we attain to that spiritual resurrection in this life, that we may be entitled to the blessings promised in the life beyond. Otherwise we will fail and be of that number that "lived not again," and will fall under the jiower of the "second death." In the writings of Menno Simon there is an arti- cle on "The Sj)iritual Resurrection," from which we will make a few extracts. "The Scriptures point out to us two resurrections; namely, a bodily resurrection from the dead at the last day, and a spiritual resurrection from sm and death, to a new life and a change of heail. That a man should die spiritually unto sin, be spiritually buried and rise again to a life of righteousness in God, Extracts From Menn-o Simon's Writings, 153 is plainl}" taught in various parts of the scriptures. Before a resurrection from the dead can take place, the death of the body is necessary. Likewise, in a spiritual sense, there can be no resurrection from sin and death unless this body of sin has sensibly endured sorrowful- ness of heart, remorse and a sincere repentance on ac- count of sm, and been destroyed and buried. Thus Ave have to die with Christ unto sin, if we would be made alive with him; for none can rejoice with Christ unless he first suffer with him; for this is a sure word. Paul says, 'If we be dead with him, we shall also live with liira ; if we suffer, we shall also reign with him.' (2 Tim. 2:11.) "This resurrection includes the new creature, the spiritual birth and sanctifi cation, without which none shall see the Lord. This Paul testifies in a few words, saying, Tn Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.' Again, "Tf any man be in Christ, he is a new creature; old things are passed away; behold, all things are he- come new.' This is the first resurrection; 'For, if we have been planted together in the likeness of his death,'" (that is, through mortifying the sinful nature of earth- ly Adam, with all his members or wicked lusts) 'we shall be also in the likeness of his resurrection;' and know that our old man is crucified wnth him, that the sinful body is destroyed. "The truly regenerated are they who died with Christ unto sin, and have truly risen; they are the new born to whom the power is given to become the sons of l54. The Milleyinium. God ; were redeemed out of all nations, and have on the wedding garments against the marriage of the Lamb. These are the spiritual bride of Christ, his holy church, his spiritual body, flesh of his flesh, and bone of his bones. They have come to the heavenly Jerusalem, the city of the living God, which came down from heaven." It has been stated that some maintain that the mar- riage of the Lamb will take place when the saints are resurrected at the beginning of the Millennium. We would invite attention to the following considerations: There is only one ground of righteousness for fallen man, and that is "Christ and him crucified." But before the spiritual union between Christ and the soul can take place, there must be a new creation, as Christ said, "Ye must be born again." When anyone sincerely re- pents of sin, forsakes it, and embraces Christ by faith as dying upon the cross for sinners, he attains the .righteousness of faith. He is cleansed from all his sins, his heart is purified by faith, his soul is sanctified by the Holy Spirit, and he is clothed upon with the merits of Christ. "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God,"(l Cor. 6 :11.) Even the prophet Isaiah foretold the blessings in store for such souls, who constitute the church or bride of Christ. "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of his salvation; he hath covered me with the robe of righteousness." We are fully persuad- ed by many scripture testimonies that when souls are The Marriage of The Lamb. 155 thus sanctified and justified, and clothed upon with the gannents of salvation, tliey become of that number who have "made themselves ready for the marriage of Ihe Lamb," and that all this preparation must take pJace in this life under the power and light of the Holy Spirit. At the great outpouring of the Holy Spirit on Fen- tejost. when Peter spake with great power, and multi- tudes were moved to conviction and repentance, and freel}- accepted Christ and suffered themselves to be brought under the influence of the Spirit, they became the first fruits of redemption, the first spiritual children of the Father, constituting the kingdom of heaven upon earth, and the church or bride of Christ. Through this mystical union of their souls with Christ they became "flesh of his flesh and bone of his bones :'' and as Paul says in reference to tlie relation of the church to Christ, they becanie "the body of Christ and members in partic- ular." As the marriage covenant is the most intimate and most responsible relation in the social life, the apostle uses it as a figure of the union of the church with Christ. In Eom. 7 :4, he sayg, "Ye also are become dead to the law by the body of Christ, that ye should be mar- ried to another, even to him who is raised from the dead, that we should bring forth fruit unto God." This marriage with Christ embodies the same idea of life and fruits that is implied in the vine and its branches. Christ said, "I am the vine, ye are the branches. As the branch cannot bear fruit of itself, except.it abide in the 166 The Millennium. vine, no more can ye except ye abide in me. He that abideth in me, and I in him, the same bringeth forth much fruit." (Jno. 15:4,5.) In Eph. 5 :22-33, Paul writes upon the marnage relation of believers, and in the 32d verse he says, "This is a .?reat mystery; but I speak concerning Christ and the Church." This "great mA^stery" is the mystical union of the church with Christ, which the apostle sym- bolizes by the co\enant of marriage as instituted in Eden, and restored to its primitive purity through the regeneration. This is the marriage of the Lamb that has been taking place since Pentecost, and will continue as long as there are spiritually enlightened, regenerated souls coming to Christ. What more than this, if any- thing, may be involved in the m.arriage of the Lamb wliich the apostle refers to in chap. 19 :7-9, we do not laiow; but this one thing is important, that all who seek redemption should be impressed that unless they, in this life, "are married to him who is raised from the dead, and bring forth fruit unto God," they will never be of that number who "are called unto the mar- riage supper of the Lamb" referred to by John. The prophecies that define the character of the subjects of Christ's kingdom are quoted to establish the Millennial period of the church. Even men of eminence apply them so literally that they assume to assert that the wild beasts will lose their fierceness and become tame. Among these are the following prophecies of Isaiah : "And he shall judge among the nations, and shall rebuke many people, and they shall beat their How Some of The Prophecies Are Used. 157 swords into ploughshares, and their spears into pruning- hooks; nation shall not lift up sword against nation, neither shall they learn war any more." (Isaiah 2:4.) "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them; and the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." (Isa. 11:6-9). The fulfillment of these, as well as many other prophecies that foretell the restoration and conversion of the Jews, and the apparent universal spread of Chris- tianity, and the consequent peace on earth and good will to men. is to be sought in the "loM datjs," in the gospel dispensation. They evidently began to be fulfilled upon the day of Pentecost when three thousand people were converted and became of one heart and of one soul, and were characterized by unity in faith, doctrine and life, and for their earnestness for their salvation and that of others. The calling of the Gentiles, the great suc- cess of the apostles in the promulgation of truth, and the zeal of their converts fittingly fulfilled. the predic- tion of the prophet : "And many people shall go and say, come ye and let us go up to the mountain of the Lord.*' All who embraced the proSered salvation through faith 158 The Millennium. in Christ were led b}- one spirit, and baptized by one spirit into one body. Having the spirit of Christ, they did not resist evil, and by virtue of the holiness of that spirit, they sej)arated from all sin; so will all who faith- fully accept and obey the gospel of Christ. It is admitted by all serious professors of the Chris- tian religion that if sin had not entered the world and hardened the heart, darkened the understanding, para- lyzed the SOU], and supplanted the love of God by the love of self, there would be no war, no litigation, and no divisions. It is also recognized that Christ destroy- ed the work of the devil, and gives all who receive him power to become sons of God ; and if sons of God, then they are partakers of the divine nature, which is love. All those who received this power during the aposiblic age were united in faith and doctrine. They were de- fenseless, and therefore neither contended at law, nor took any part in the government. During that time many were endowed with miraculous gifts, which were not continued beyond the apostolic age; but the divine spirit wliich actuated them was the same in nature, and principle as that possessed by believers now. The di- vine L'fe, which is love, has not changed. If Christians in the apostolic age were united and were non-combat- ant, they have been so ever since, and never can be otherwise. Commentators assent that. "If all men were Chris- tians, there could be no war." It is however equally evident that as long as all men are not Christians, there will be war; for the selfish nature of man will give oc« Tlie Prophecies Are Figurative. 159 casion for strife. According to the present economy of tliis world, the wolf and the lamb will not dwell togeth- er, and tlie leopard and the kid will not lie down togeth- er. This is figurative language, symbolizing the change wrought in man by regeneration, and the harmony con- sequent upon it. The unregenerate nations will not beat their swords into ploughshares, and their spears into pruning hooks. But those persons who heed the calls of grace, forsake their sinful life, receive the grace of our Lord Jesus, and forsake the world, will **beat their sv/ords into ploughshares," etc. ; that is, those tal- ents or endowments of God which through sin had been instruments of violence and unrighteousness, are through grace made '^^instruments of righteousness unto God." These are figuratively "the eartli that shall be full of the knowledge of the Lord, as the waters cover the sea ;" that is, those earthly heart? will be thus changed. That the present state of popular Christian- ity does not reflect the true import of those prophecies that tell of the peaceable kingdom of Christ is no proof that they did not have their fulfillment at Pentecost;-, neither does it disprove the fact that they are continu- ally being fulfilled in God's true and faithful worshij>ers • wherever they are found. As further evidence that those prophecies should not be explained literally and a[iplied naturally, we nuote the language of the apostle James, Acts 15 :1G, 17, as quoted from the prophet Amos : "After this I will return, and will build again the tabernacle of David wliich is fallen do-\vn; and I vdll build again the ruins IfiO The Afillennium. thereof; and I will set it up, that the I'esidue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord, who knoweth all these things." But the prophecy continues, fore- telling the marvelous prosperity of the Jews in lan- guage like this : "The ploughman shall overtake the reaper ; and the treader of grapes him that soweth seed ; and the mountains shall drop sweet wine, and the hills shall melt;" and then tells of their restoration to their land and their perpetiial possession of it'. ' After Paul and Barnabas had made knoAvn the glad tidings of the free acceptance of the gospel by large numbers of the Gentiles, and their hopeful conversion, James quoted the prophecy above given as heing then fulfilled, not literally but spiritually, in the conversion of the multitudes of the Gentiles as well as Jews. But despite this fact it is generally held as unfulfilled in the main part, and used as a basis for the doctrine of the restor- ation of the Jews to their land. The tabernacle was built magnificently according to the instructions given IMoses, that it might in some measure be suitable to the dignity of the Great King for whose dwelling it was designed as Euler of his peo- ple ; and that it might fittingly typify those spiritual and eternal blessings which would be manifested in the fulness of tinip. Later it was superseded by the temple of Solomon, which was built after the pattern shown \f) his father David. But "the tabernacle of David," which the prophet Amos said that God was to raise, i,s the Church of Christ, wliich is heir of the promise 77?-^ Church is The Tabernacle of David. 161 made to David. Through the death and resurrection of Christ, the seed of David, the whole temple service, which was but typical of the atonement, was abrogated, and soon the temple itself was utterly destroyed. This was by divine appointment, for Christ the great Anti- type had reared the true tabernacle of God in the hearts of the converted multitudes, both of Jews and Gentiles, who as living stones became the spiritual' tabernacle to offer up spiritual sacrifices to God. Hence we insist that the prophecy of Amos is to be understood spiritually, and as having its fulfillraent in the great work of the atonement, and in the promulgation and acceptance of the gospel. Altliough Israel were God's chosen people among the nations, and enjoyed the especial blessings, 3'et the many and extensive prophecies concerning their restor- ation and the rebuilcr^.ig of their great city and temple were evidently never designed to be understood literally ; neither will God any longer recognize him as a true Israelite who is one only by birth. Paul says, "Tie is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh." His king- dom being spiritual, the great promises in those proph- ecies have been spiritually fulfilled ; and God has gath- ered into his tabernacle every Jew from every nation upon earth, who has become willing to accept Christ, and will continue >o to gather until the end of time. The prophet Ezeki^l tells by what means this gath- ering and returning is to be effected : 'T will give them one heart, and I will put a new spirit within you, and 162 The Millennium. I will take the ston}- heart out of their flesh.'' Again in the thirty-fifth chapter of Isaiah we have a beautiful representation of the means provided for the redeemed of the Lord, — "the way of holiness/' — a common wa}' upon which all God's chosen people from every tribe ,\nr\ every nation must return from the dominion of Sataa to the kingdom of Christ. The true Israel of God is known by no nationality, neither does God under the New Covenant extend nmrp favor to the Jew than to the Gentile, for Peter said to Cornelius, "God is no respector of persons ; but in every nation he that feareth him, and worketh righteousness is accepted with him." And Paul says, "He is our peace, who hath made both [Jew and Gentile] one, and hath broken down the middle wall of partition be- tween us, to make in himself one new man, [regenerated people] that he might reconcile both unto God, in one body by the cross, having slain the enmity thereby; for through him we both have access by one spirit unto the Father," (Eph. 2:14-18.) If the Lord proved to Peter that he is no respector of persons, \xo\x can we say that he is a respector of nations? His ways are equal, for he' is just, then how can he consistentlv show partiality for the Jews? Though it is true that in the great work of preparation, during the public ministry of Christ, he especially fa- vored them, for he said to the Syrophenician woman. "I am not sent but unto the lost sheep of Israel ;"' and unto the twelve when he sent them, "Go not into the way of the Gentiles, and into any city of the Saraari- A^ Preference For The Jew, 163 tans enter ye not ; but go rather to the lost sheep of the house of Israel;'" yet we find in the apostolic commis- sion that he commands them, "Go ye therefore and teach all nations." Salvation was first offered to Israel, for to them were committed the oracles of God, and they were the only proper -wdtnesses of the fulfiJlment of God's broken law; but after the great vicarious offer- ing, the Pagan and the Jew stood upon a common plane in the work of salvation, and we assuredly believe that they will continue so to the end of time. Hence we cannot accept a literal application of those prophecies that assure the restoration of Israel, neither that the "tabernacle of David" is to be a material one, neither a natural land that the Jews are to inherit, but a spirit- ual iniieritance for those who will return to Christ, a peace that is above all understanding, an incorruptible crown of glory that fadeth not away, the land of eter- nal rest. We are fully persuaded that the personal reign of Christ upon earth is altogether improbable, and no- where supported by the gospel. Christ told his disciples, "If I go not hence the comforter will not come; but if I depart, 1 will send him unto you." That Comforter, the Holy Spirit, was sent in great power on Pentecost; and he is still with the children of men, filling the place of the personal presence of Christ. This is by divine appointment, and the power and light of the Spirit have been sufficient to lead every sincere seeker to Christ, and keep him there, without the personal pres- ence of Christ ; and we find nothing in New Testament 164 The Millainhnn. teaching to show that he will not so continue until Christ comes to judgment. Peter speaking of the resur- rection and ascension of Christ said, "Whom the heav- ens must receive until the time of the restitution of all things" — until the great work of redemption is fully completed. Paul says, "He sat down on the right hand of the Majesty on high/' and "He ever liveth to make intercession for us.'' He is our Advocate ^dth the Father, and all scripture testimony affirms that he will continue- in that office until the time of his coming to judge the world, when there will be a full restitution of all things; for "Then cometh the end, when he shall have delivered up the kingdom to God." As to a spiritual Millennial reign, distinct from the rest of the gospel era, we are not encouraged to ac- cept in the sense it is popularly defined; but we main- tain that Christ has so reigned by his Spirit in the hearts of Ms children since Pentecost, and Avill continue to do so until the great work of redemption shall be completed; and that as far as the Spirit of Christ ex- tends, so far will the spirit of peace prevail ; and whether it be an individual soul who has the "kingdom of Christ within him," thus making liim the "temple of God," or whether it be a community of such souls, they con- stitute the peaceable reign or kingdom of Christ upon earth. To become a part of this kingdom, that he may "live and reign with Christ," is the striving of every awakened soul, and the ground of his hopes for a peaceful eternity. We have before referred to those who maintain, and There is Bui One Time of Probation. 165 with a great deal of assurance, that there \v\\\ be at Christ^s second advent a general resurrection of the dead, and another offer of free salvation to ail who had died without a hope in Christ. They claim that those who accept Christ will be judged by being put on proba- tion, in which if they prove faithful, they will be bless- ed, but if unfaithful, they will be destroyed. They maintain that a judgment implies a trial and a sen- tence. While it does imply these, it is not true that it implies a probation. Paul taught that "It is ap- pointed unto men once to die, but after this the judg- ment;" but intimates nothing of a second probation. When Christ spake of his second coming he connected it with the judgment, as in Matt. 25 :31-46. He tells of his coming in glory and sitting ui)on the throne of his glory, of his gathering all the nations before him and of his separating them, and then, after pro- nouncing his blessing u])on those on his right hand, that he will say to those on his left, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." This is judgment indeed and sen- tence pronounced, but no probation involved. Again when Christ spake of the resurrection, he also connect- ed it with the judgm.ent, but we fail to find in it any intimation of a period of probation. He said, '"The hour is coming in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of dam- naiion." We will find too that this doctrine of a second 166 The Millennium. probation will not coincide with the design and plain import of the histor}' or parable of the rich man and Lazarus, as «;iven in the words of our Savior in Luke ](;:19-31. The whole force and tenor of gospel teaching en- forces the fact that it is the will of God that man shall in this life seek salvation. It is written, "Behold this is the accepted time, behold this is the day of salvation ;" and we have the fullest assurance that probation will end witli this present life. We are also taught that there is a fiill record of this life, and that the sentence will be fixed, or the blessing awarded, according to that record. John writes, "The dead were judged out of the things which were written in the books, according to their works. And whosoever was not found written in tiie book of life was cast into the lake of fire." (Eev. 20:12-15). This we believe to be the plain import of the teaching of Christ and his apostles touching this life, the resurrection and the judgment, and that it was so interpreted by the faithful in every age, and assured- ly by. those who endured the "great trial of aflfliction." Those who teach otherwise assume a great responsibility, as it is a siibject fraught with serious consequences. As things now are the cross of Clirist and the self-denying principles of his gospel are quite enough neglected and dcspjsed, even by many who confess his name; but if jiien become persuaded in their minds that there will be another opportunity of securing salvation under more favorable conditions, they will become still more mdiil'erent. and but few indeed will honor Christ in All God's Worshipers Under One Economy. 16 7 this life, and none we fear who will be disposed to endure tribulation to win the martyr's crown. Some at least of the advocates of the Millennium consent that the life that the redeemed of the Lord shall live during the Millennium will be the same that Christians have lived since Pentecost, and will continue to live until the end of time. This cannot be otherwise, as there is bnt one divine agency with the children of nif>n. tl;at of the Holy Spirit, and its influence must ever be the same in everv age, and with every nation, and that tliroughout the entire gosjjel era. But furthermore we believe rhat rhe spiritual worshipers in all the worlds are under one economy, and that the life of the Chris- tian while upon earth is the same in spirit as the life thai tiie angels have in heaven. If that life does not now bring peace to the soul and peace with, all men — does not bring a full fruition of gospel benefits to the 'regenerated — what encouragement have we from the word of (rod to believe that at any future time in the gospel era it shall do more ? We can say with the full- est a-suranee that during the dark ages, and amidst the fiery trials of persecution, and the severest tests of faith and endurance, that the kingdom of Christ prevailed, and iliar ir prevailed as a kingdom of peace in the peaceable and defenseless lives of his people, and why should it not now? These things being so. would it not be more common dal)le. and tend more to the ad- vancement of gospel interests, and be more consistent, if instead of theorizing u]ion Millennial prospects, all Christendom would employ its energies in an endeavor to 1fi8 The Millennium.. establish that peaceable Idngdom now among those who confess Christ, and not consent to the great delusion that such conditions are not applicable now, but will have their fulfillment in a Millennium, the success of which is to depend upon an absolute binding of Satan and tiie ^>ersonal presence of Chrisi.'' Jiave not our Millennial friends reason to fear that it may be Avitli them as it has been with the Jews, who were anxiously looking and waiting for Christ's coming; and yet as a nation they rejected him because his king- dom did not suit them? They fell into the fatal error of interpreting the prophecies literally, and of expecting temporal advantages, and failed to discover the spiritual and eternal good offered them. They are still to this day waiting his coming to establish a kingdom in ac- cord witli their views, ignorant of the fact that his ivingdora tias been established and continues to exist m the hearts of all the redeemed of the Lord. Thus* the}- failed of the promise, and utterly failed of real- izing even the least of their many Messianic hopes of national exaltation, but instead utterly perished as a nation, lost their inheritance, and were scattered among their enenues. We see the same delusion repeating itself today. Popular Christianity turns away from the cross-bearing, self-denying, defenseless and non-worldly doctrine of Christ, the same as did the Jews in the time of the Messiah. They interpret many of the prophecies liter- ally, and make a natural application of them to estab- lish their views concerning tbe restoration aoid conver- Probability of Being Deceived. 109 sioii of the Jews, the uuiversal triumph of Christianity, and the establishment of universal peace. Seeking a kingdom that has honor in the world, and being stran- gers to the peace of the gospel of Christ, they fail to rec- ognize the kingdom of heaven, and the fulfillment of the many prophecies relating to it. They look away from the spiritual reign of Christ in the hearts of his people, failing to see in it a fulfillment of what is looked for in the Millennial reign. Unwilling in themselves to yield to that potei;t influence by which it is wrought, they have reason to fear that they will fail, not only to witness a consummation of their Mil- lennial prospects, but to realize an interest in the res- urrection of the just. INDb:X. WATER BAPTISM 3 INFANT BAPTISM 6 Circumcision and baptism 16 Jewish proselyte baptism 19 Baptism not applicable to infants 27 MODE OF BAPTISM 28 The Levites a figure of John's baptism 37 The labors of John and the disciples all preliminary 41 Baptists disagree as to mode 45 New Testament accounts of baptisms 47 Baptism of the Holy Ghost by pouring 53 Bxpcsition of Romans vi 59 True import of baptism 64 The thief upon the cross 67 THE LORD'S SUPPER 73 Those v/ho partake unworthily 77 Its commemorative import 79 Its proper use and design 81 Duties devolving on pastors 83 FEET WASHING 85 How it refers to the mediation 89 Christ taug'ht a principle by example 93 SALUTATION OF THE KISS 97 MARRIAGE 100 Chrisfs teaching upon marriage iu;i Why indissoluble under the Gospel Ill A believer can marry only in the Lord 113 The spiritual relation not affected by marriage.... 117 THE MILLENNIUM 121 The binding of Satan 129 The binding reflects back to the atonement 135 The unbinding of Satan 139 The image and mark of the beast 147 The first resurrection is a spiritual one 151 No literal restoration of the Jews 161 There is but one time of probation 165 Date Due k ■Ai00tsmie^-^t^^ '^ «SL "'' iiiljjijiijjfr tirT"' t». '.■;/^"™^?'"P P f) PRINTED IN U. S. A.