The great redemption

Front matter

THE

Great Redemption

A TREATISE ON VARIOUS DOCTRINES OF THE NEW TESTAMENT RELIGION AS DELIVERED TO US BY OUR LORD AND SAVIOR JESUS CHRIST AND BY HIS INSPIRED APOS- TLES, AND ENJOINED UPON ALL HIS FOLLOWERS.

Preface

TN sending out this little volume, our one hope is, that it may awaken in the reader a deeper interest in the various subjects discussed, and thereby lead him into a more thorough investigation of them, which investigation if impartially pursued, will lead invariably to an acceptance of the word of Truth in all its fullness.

To those of my brethren who are walking day by day steadfast in the truth of the Gospel, my desire is that it may confirm them in their practice, and be an aid along life's pathway, instilling confidence and awakening hope, that the prospects of future happiness may grow brighter as we near the goal of eternal deliverance.

In general, that the cause of Christ may be advanced, the Father's kingdom enlarged on the earth, and that many sinners may be ransomed and redeemed.

QUmCY LECKRONE.

Introduction

Whoever forms his ideas of the plan of the great redemption from a careful perusal of the New Testament Scriptures, will perceive that system and orcle7' are predominant characteristics. That the privileges offered and the duties enjoined form a series of steps, each one of which, when it is accepted, qualifies the individual for the succeeding one.

Unity also is seen, in that these steps taken collectively form one indivisahle scheme, perfect only when each step is utilized in its proper relation to the others. Nothing is more abhorent from the true principles and maxims of the Sacred Word, than the idea that a plurality of faiths, beliefs and practices are admissible in the perfected plan of Salvation as set forth in the doctrines taught by Christ and the inspired apostles.

Unity of purpose, as well as design, is strongly marked. There is but one cause,

VI IlN^TRODUCTIOlSr.

namely: that of depraved humanity, for wMdi the plan was inaugurated; and but one result, namely, man's redemption, to be achieved. To do this, God in his great mercy and goodness toward us, centralized in His Son Jesus Christ, through the word spoken by him, His jDower to redeem us.

In the application of this word to our needs, there are three distinct di^dsions of requirements,which tons are as privileges by which we may work out our salvation. Phil. 2: 12.

They are. First., Those obligatory upon each individual before he enters upon the duties of church membershij). They are Faith, Repentance and Baptism. All of these may be included in the general tern: Conversion. These requirements are outside of the church, and to be performed as an individual privilege and duty preparatory to entering ujjon the duties obligatory upon the members of the body of Christ.

Second. Those privileges and obligations enjoined upon the church to be perpetuated as ordinances of the house of God. They are The Washing of the saints

IIS^TRODIJCTIO]^. VII

feet. The Lord^s Supper, and the Communion.

We do . not include in this enumeration any of the regulations pertaining to church government; for they are not a part of the plan of redemption, but they are given only as a means of promoting the welfare of the church that the greatest good may be accomj)lished.

Third. Those privileges and obligations enjoined upon each individual member of the body. These are the holy kiss of charity; anointing with oil m the name of the Lord; the doing of every good work, and keeping unspotted from the world.

This general division of requirements gives us a wide scope for investigation, and also brings to bear the importance of the fundamental doctrines of the New Testament in their proper relation to each other, and while it gives prominence to those things that are to be acted upon ])y the church as a body, it likewise impresses upon the individual both in and out of the church, his personal duty.

Following up this general division we shall aim not only to establish and give

YIII I]SrTRODUCTIO]Sr.

prominence to the relationship of tlie various subjects discussed, with reference to the order in which they should be accepted and acted upon, but shall endeavor as well to emphasize the importance of the doctrines themselves, considered apart from their relation to other subjects.

We shall also endeavor by scriptural texts and references to arrive at the proper mode of 23ractice in observing these various doctrines, avoiding as much as possible whatever is calculated to irritate or lead to controversy on disputed questions. We shall advance no argument that has not been well weighed, and of the validity of which we are not thoroughly convinced. In order to avoid monotony, the method of inquiry is partly inductive and partly deductive, the conclusion in either instance being based upon previous premises.

Contents

Preface.

Introduction.

Part I

Prerequisites to Christian Fellowship. CHAPTER I.— Faith.

The first essential.^ — What it does.^ — Definition. — Character of. — How obtained. — Comes by hearing the word.^ — As a full assurance. — Justifying. — As a means of regeneration 13-23

CHAPTER II.— Repentance

Definition.— How brought about. — Essential elements. — First fruits of Faith. — When experienced. — Condition of the penitent 24-30

CHAPTER III.— Baptism

The birth of water as the outward sign, seal or token. — The Spiritual Truth taught by the literal acts. — Basis for typical interpretation. — The Place it occupies.- -The material used. ■ — Why was it water? — The mode. — Immersion. — Sprinkling. — Origin and history of sprinkling. — Trine immersion. — Bowing in Baptism. —Historical chart. — Historical quotation. . . .31-90

X COJN^TENTS.

PART II. Christian Fellowship.'

CHAPTER I.— Washing the Saint's Feet. A neglected ordinance.— Objections answered. — The example. — The command. — The condition of happiness , 91-108-

CHAPTER II.— The Lord's Supper.

Time of instituting it. — Place. — Character of the supper. — The supper compared to the Jewish Passover.-— The supper to be perpetuated . 109-125

CHAPTER III.— The Communion.

Time, place, etc. — Purpose. — Elements used. — Bread unleavened. — Fruit of the vine.^ — Wine, unfermented 126-146

CHAPTER IV.— The Week of Passion

The Feast in Bethany. — Palm Sunday. — Cleansing the Temple; 1st time, 2nd time. — The two ano intings. — Time of Christ's trial, crucifixion and burial. — Day of the week. — The three suppers 147-164

Part III

Individual Christian Duties. CHAPTER I.— The Holy Kiss of Charity.

Love, a ruling passion. — God is love. — The Holy Kiss, a token of love. — The command. — Who should obey it? — An evidence of our knowing God. — Result of rejecting his word 165-172

CHAPTER II.— Anointing the Sick With Oil. A wonderful promise. — Who should be anointed.

CONTEIN^TS. XI

— For bodily healing. — Practiced in the time of Christ 173-177

CHAPTER III.— EvEKY Good Work.

Section I. -prayer

God's grace abounds to all who draw near to receive it. — To draw near we must be prepared in body as well as in min d. — Directions for men in prayer. — Women. — A special prayer covering. — Christ is head over all. — The woman lost this headship by her tr ansgression. — The *^sign of authority'' is evidence of her restoration. — The power of prayer 178-186

Section Ii.-literal Duties

The motive for doing good works must be pure. — Literal acts emphasized. — The doers are justified.—Gospel liberty 187-192

Section Iii.-christian Forbearance

The family of God. — A righteous life possibl e. — How we fall. — Who can become offended. — Paul's instruction. — How to proceed when one has fallen. — Lenien cy toward the young. No saint can be offended. — How not to offend the weak.— The fruits of the spirit 193-203

Section Iv.-submission

To the will of God.— To the Church.— To one another. — To those who are in authority. — It leads to peace. — Happiness 204-211

CHAPTER IV. — Keeping Unspotted From the

World.

section i.-nonconformity to the world.

Spiritual renewing. — Conscience not a safe guide.

XII CO]S^TE]S^TS.

— Bodily subjection begets mental subjection. — Mental change the basis. — Work from within out.— The test 214-218

SECTION II.-NON- SWEARING.

Definition. — Kinds. — False swearing. — Christ^s

teaching.— Things of evil 218-222

SECTION III.-USE OF THE CIVIL LAW.

Eight of protection. — Unity of aim. — Original intent of law. — Misuse of the law. — Its use among Christians forbidden. — When it maybe used 222-226

SECTION IV.-PEACE PRINCIPLES.

Definition. — With reference to individuals. — With reference to nations. — With reference to man and God 227-233

Section V.-anti-secrecy

Cause of their origin. — Present value. — Final result. — Effects of the lodge system on civil government. — Patriotism. — Perjury. — Incompatable with the Christian religion. — Unscriptural. — Violence to the word. An opposing religion. The Christian is complete in Christ. Two masters. Unequally yoked 234-273

CHAPTER I, Christ Hath Redeemed Us ! 274-286

.^ PART I. k.

PREREQUISITES TO CHRISTIAN FELLOWSHIP.

CHAPTER L— FAITH.

T^AITH is a mental condition necessary ^ in the individual that the plan of the Great Redemption may be effectual. It is the fundamental initiatory qualification that renders obedience to divine law acceptable. Without faith it is impossible to please God, Heb. 11:6.

As a condition, and not an agent, and as an end, and not a means, it sustains in the devotee, a passive relationship to his God.

It may be defined as a confidence established, or a dependence on the veracity of another; hence, a reliance on promises theoretical or otherwise.

Since it is natural for man to believe in something, and being fallible, and moved largely by physical impulses, he is liable to

14 THE GREAT KEDEMPTIOK.

have his confidence established in whatever satisfies his physical emotions; hence the necessity of an aid that the right kind of faith may be established : for faith as a passive condition must be of such a character as to admit of a complete development of all the essentials to a spiritual growth.

Faith is a source, a fertile field for growth in grace. Much then depends upon the character of faith for a growth in obedience to the requirement of the Great Salvation.

Since there are various conditions of faith, relative to its character, we may inquire whence comes faith ? And an investigation of its source will lead to an understanding of the different conditions. Paul answers our inquiry, Rom. 10: 17; — ''Faith cometh by hearing and hearing by the word of God.'' Plainly then, the Word made manifest in the flesh by the Son (John 1: 1-14) is the first cause in establishing the right condition of faith.

It comes by hearing tlie Word: hence the command (Mark 16: 15-16) "Go ye into all world and preach the Gospel (the Word of God) to every creature. He that belie veth and is baptized shall be saved."

Now it is evident that Christ foreknew that hearing the word would not create faith in all who heard, at least not faith of the character necessary to salvation. Paul did not say that this faith would inevitably come to those who heard, but that hearing was the means by which it could be obtained.

To hear and know the Word does not always result in faith ; infidels hear and yet do not believe. God has endowed man with the faculty of decision, and made him thus a free moral agent. He sits in judgment upon the Word when he hears it. He sanctions or condemns it, accepts or rejects. The mind sits preeminently the master of consequences.

If it accepts the word, faith is the result. If it rejects it, infidelity is the result. Should it accept in part only, a faith of like character will be the result. This is the immediate source of the different conditions of faith. One may read or hear the Word as he would a narrative of past events, he accepts as true and thus has established an historical faith.

Of this condition James (2: 17-24)

16 THE GREAT REDEMPTIOl^.

speaks when lie says 'Taitli without works is dead." The word, like the good seed, has fallen where there is no soil. The heart is the receptacle, but in this case it holds the germ in such a condition that there can be no development.

Many wicked persons and those who make no profession have faith in this condition. They are fully convinced that God is, and that heaven is, and that salvation is obtained alone through Christ, but they fail to make themselves passive recipients of the requirements which they know to be true .

Another has faith, which, though not unlike the former in its manner of conception, springs iijd suddenly into an active obedience, quickly manifesting itself in external representation of the truth received, and often accompanied with great joy and loud rejoicing, which, alas, too often comes from some worldly consideration and lacks the deep conviction necessary to make it enduring. Of this class the Savior speaks in the parable of the sower, (Matt. 13: 20) ''He that receiveth the seed into stony places the same is he that heareth the word, and anon witli joy receivetli it (v. 21); yet hatli lie not root (a proper condition of faith) in himself, but duretli for a while; for when tribulation or persecution ariseth because of the Word, by and by he is offended."

He has good intentions, good resolutions, and apparently made a good start and grew rapidly, but when the fulness of the strict requirements of the Son of righteousness shines down upon him he withers away and seeks the easier yoke of a liberal conscience (1 John 2: 16) or it stands in the field as a withered blighted stalk and then at last is gathered with the tares. (Matt. 13: 30.) James 1: 14 speaks of these as those who were drawn away of their own lust. Jude (v. 12) speaks of them as ''spots in your feasts of charity when they feast with you." In the parable of the sower, the Word is the seed, the heart is the soil. Now if this soil must be prepared before it can or will receive the Word, how is it to be prepared without faith ? If hearing the word creates faith the word must have fallen on the heart first; hence it fell on a heart unprepared. But if that word was accepted it created a certain condition in the heart,

18 THE GREAT REDEMPTIOJST.

called faith. This condition is not the result of faith but the establishment of it. It is the ''root in himself."

Now when the seed, the Word, is sown in this prepared heart it will manifest itself according to what condition of preparation is found in the heart, i. e. according to what condition of faith abounds.

The Word referred to, in ''Faith cometh by hearing, and hearing by the word,'' is that which brought a general knowledge of God, and of Christ as our Savior. This is clear; for in the time of the apostles many who believed, i. e. had their faith established, said, "What must we do to be saved''? This question would not have been asked had they been acquainted with the doctrine of baptism and of the many other Christian duties following after faith. Here the parable of the sower will illustrate. The man who had not root (a proper condition of faith) in himself endured for a while, but when persecution arose, because of the Word^ (not that Word which caused him to have faith in God and Christ but that which he w^as taught by Christ and which h^^ began to practice) his faith was not of the character necessary to give him stability.

To hear the Word, not that which pertains to ordinances, but that which sets forth God as omnipotent, and the claims of Christ as our Savior, creates faith which if it be of the right charactei" causes us to accept all the teaching of Christ as necessary to obtaining the end or object of our faith, the salvation of the soul.

There is still another class who exercise faith in a peculiar way. They are captivated by some single demonstration of the power of God, as was the lame man when he found that Paul and Barnabas were able to cure him, (Acts 14: 9.) Of this class Christ speaks when a certain man brought his son, a lunatic, to be healed. [Matt. 17 17.]

We now come to that character of faith wherein lies the full assurance of the be liever and an unwavering confidence in the promises sealed by the great atonement This character of faith is a saving grace established in the soul by the Spirit of God through the preaching of theWord.

It is the justifying, saving or living faith

20 THE aEEAT REDEMPTION.

whereby Christ is accepted in all his fulness. Paul [Heb. 11: 1] defines it as ''the substance of things hoped for, the evidence of things not seen." That is, it enables the believer to experience as though it vras a substantive presence in real possession, the joys of heavenly things for which he has had a lively hope awakened [1 Pet. 1: 3] by the renewing and quickening of his spiritual life which this faith begat in him. Though these things are not seen, yet by this faith he is made certain of their existence and he feels such a spiritual assuredness that God will fulfill His promises that he resigns himself wholly submissive to His will. No more authenticated evidence of ''things unseen'' can be imagined than this, that an individual will yield himself wholly a passive servant of the unseen power of the things unseen.

By virtue of this faith man is as clay in the hands of the potter [Jer. 18: 6.] He is moulded and fashioned after the glorious image of God as reflected in Jesus Christ It brings him at once under the unerring council, the infinite goodness, the immutable truth and the omnipotent power of God,

He does not waver at those doctrines of Christ whicli by the light of reason he cannot understand; even though they be not revealed; for his faith has taken upon it a touch of the Divine embellishment. It is no longer historical, or philosophical, or ethical. It is judgment passed beyond the bound of human ken. It is reason glorified . In heaven's chancery are kept the elements, God holds the indefinable mystery; man the essence.

This faith is the condition through which we are saved, [Eph. 2:8], not that it is the meritorious accomplishment of a final result, but as a means through which the work of righteousness may be accomplished to our justification.

Faith is now a means by which the work of regeneration is carried on. To be regenerated is to be born again.

The etymology of the term — from the Latin, genera. Theologically considered it signifies even more than this. It means, to begin again. Man at the creation began^ was created or generated, in the likeness of God, perfect, pure and undefiled. He knew God; for he was like Him, but when sin entered he lost his likeness to God. He degenerated or began to go away from Him. Throngh sin entering him he went farther and farther away nntil he had lost all likeness of God and no longer knew Him. He must therefore, to be benefited by the Great Redemption, begin again, or be born again.

John [1st Epistle, 5:1] says, '^ Whosoever believeth that Jesus is the Christ is born of God." He also says in chapter 3, verse 9, that '^ One who is born of God cannot sin; for His seed remaineth in him.*" Now the ''seed" is the word of God. He then who has the right kind of faith, which came by hearing the Word, retains that Word in him. He now knows God, for he has begun again, 'been born again\ and so long as he retains that faith he cannot sin. Thus it becomes to him a saving faith. It is also a living faith; for it is the good soil in which the "good seed," the words of Christ, is embedded, and it will burst forth into an active reproduction or representation of that word. James says [2:18], "I will show thee my faith by my works." By virtue of this justifying faith the seed, the word, is retained in the soul. It moulds and fashions tlie inner man like unto the Glorious Image of God revealed through the Lord Jesus Christ.

Then we are drawn heavenward by the unction of kindred spirits, and the soul's pulsations throb in unison with every will of the High and Holy One, and as we awake to a higher life and grander views our song shall ever be :

^^My faith looks up to Thee, Thou Lamb of Calvary,"

Chapter Ii.— Repentance

^ I ^HE signification of tlie Frencli root re- ■^ pentir from whicli tlie En glisli repentance is derived is primarily pain. The pain which one experiences in consequence of the injury inflicted by his own conduct.

This pain can only be present when the result of wrong doing is plainly seen. It may precede the infliction of the penalty or it may follow it.

It is a changed state of mind brought about by an uncontrovertable conviction of error. The degree or depth of the change depends upon the thoroughness of the conviction, and the pain or mental anguish or sorrow is more or less severe as the extent of the evil doing is more or less realized.

To bring about this state of regret the individual must know and fully understand the nature and tendency of the thing in which he was engaged.

REPEJN^TAJSrCE. 25

Before any one can realize that he has committed an offense he cannot repent or have an anguish or sorrow for the thing done.

Necessary to and preceding the great work of regeneration is the awakening of the erring one to a full understanding of his present condition. This, however, will bring no result unless there is presented to him a better condition than that in which he now finds himself, and this better condition must be so presented thathe may understand its nature and tendency as fully as he does the condition in which he now is.

The experience of the Prodigal son is a striking example of one in this condition. Realizing his destitution, want and misery, he remembered that in his father's house there was plenty, and with a prospect of enjoying that bounty he resolved to arise and go home.

The criminal repents, after the law^ has bound him, when he holds in contrast to his present condition the former liberty which he enjoyed. Had he not been bound of the law and shown the result of his error there would have been no cause, from a legal

26 THE GEEAT REDEMPTIOIN".

standpoint, for repentance; for he experienced no inconvenience from tlie deed lie had done.

Repentance may take j3lace before the punishment is inflicted, as in the case of Judas, [Mat. 27:3], when he saw the result that was following from his betrayal of Christ. He was severely afllicted in his mind about it; he wished it had not been done; he brought back the money and attempted to undo what he had done. He repented but it was because of the fear of punishment pronounced upon sin.

Such a repentance is not accompanied by any hatred or disapproval of sin, and consequently no sorrow for anything other than that he was overtaken in his sin and exposed to punishment. Such a sorrow does not accompany a condition of repentance necessary to salvation.

Paul says, [2 Cor. 7:10], ''A godly sorrow worketh repentance to salvation," and he rejoiced that the Corinthians sorrowed to repentance.

This repentance of the Corinthians was different from that of Judas in that their sorrow was godlike while his was sensual,

REPEIN^TAIN^CE. 27

wholly terminating on himself; he was moved wholly by a desire for his individual benefit; he was not humbled because God was offended and dishonored and his own soul defiled.

Paul had written a letter to the Corinthians and, apparently, had reprimanded them by pointing out some of their faults and admonishing them to accept better things. They were not offended, but much grieved for they loved the things he condemned. They w^ere sorrowful for they loved God also. This condition continued but a short time only. It gave way to a full surrender to the will of God.

It exercised their spiritual uneasiness through their love of God in the direction of effecting a reconciliation with him. Therefore Paul could say ''a godly sorrow worketh repentance to salvation not to be repented of."

There are two kinds of repentance each growing out of the distinctive influences that brought about the act. One may be called a legal repentance, that which exists in the guilty one simply because he has been detected in his evil. The other may be

28 THE GEEAT EEDEMPTIOIST.

called an evangelical repentance, tliat wliicli arises from a love to God, a love to holiness, a fixed determination to forsake evil and an unwavering expectation of pardon and final redemption throngli tlie merits of tlie Great Atonement. This is true repentance and it follows after and is tlie result of tlie reception of a justifying faith.

When faith enters, the soul at once becomes passive to the Spirit of Truth but finds itself encumbered mth the pollution of sin uncleansed and unpurified it cries out, ''Lord what mlt thou have me to do?''

Ha^dng received faith the soul is taught by it to look to Jesus, and in him it sees One purified, perfect, spotless. It envies that condition and longs to be like him. It holds its own sin stained condition in contrast with him in whom there is no sin and is thus made conscious of its own fallen state and to anticipate the possibility of gaining favor with God.

When John preached to the multitude in the wilderness he pointed out their sinful condition and showed them the possibility of living a better life, and when they came to him with evidence of their sincerity

(Matt. 3: 8) he baptized tliem with a baptism which is called the ' 'baptism of repentance'' (Mark 1: 4) '^for the remission of sins.

Likewise Peter under the Gospel dispensation preached to the multitude on the day of Pentecost revealing the necessity of having sins removed. He did so by holding up the perfect One. When they understood his preaching and were ''pricked in their hearts," that is, brought to a knowledge of their condition, they said unto him "What shall we do" ? We here have the example of a multitude who were entering the first stage of repentance, that is, were seeing themselves as they stood uncleasnsed and guilty, face to face with that better condition which it was their privilege to obtain.

Peter answers "Repent" — do not wait any longer in your sins. Renounce the evil at once, though it be a painful task to give up that which you formerly loved, do it — "and be baptized every one of you in the name of Jesus Christ for the remission of sins."

By these instances as well as others that might be cited to it is seen that repentance was effected in the same way and for the

30 THE aHEAT EEDEMPTIO]Sr.

same purpose througliout tlie Gospel dispensation.

Tliat repentance is tlie first fruits of faith is evident since no one can truly repent without a knowledge of his depraved condition, together with a knowledge of the Great Atonement made for him.

By faith in Christ he is made to accept the Word which brings to him this knowledge. He is now a changed being, we may call it conversion if we wish to. Instead of being a lover of sin he has fled from it as from a mortal enemy. He not only believes in God but has sought him as a haven of refuge. He has turned from the cold barren and false dominion of the tyrant of his soul to the true and living God, humbly knocking for admittance, crying,

"Father, I stretch my hand to thee, No other help I know; If thou withdraw thyself from me, Ah, whither shall I go"?

Chapter Iii.— Baptism

TLTAVING examined the conditions neces- ■^ ^ sary as qualifications, to an heirship in the kingdom of grace, we come now to an examination of the means employed to induct the penitent believer into that relationship with Christ whereby he is made an heir to all the benefits of the Great Redemption.

It is not the intention of the author to enter into a critical discussion, or an extended presentation of the efficacy of water in connection with the divine rite. That a birth of water is spoken of by Christ with as much prominence and force as a birth of the spirit is evidence of the importance of its administration.

Faith and repentance are manifestations of the beginning of the spiritual birth. Through them the individual has started a new life. He has begun again. Pie is being born again, but he is not yet relieved of his sins, only he is made conscious of his

32 THE (^REAT REDEMPTIOlSr.

condition, and, like Saul of Tarsus (Acts 9: 6,) is ready to cry out ''What wilt thou have me to do."

Whenever God made a covenant mth his chosen people he required of those accepting it, obedience to some external rite which he himself pointed out. He required it as an open confession, a ''sign," a "seal" or a "token" of their acknowledgement of the covenant. If these three names have a three fold meaning it may be in this, the sigii is the tangible fact evidencing all of God's covenanted pledges to man and all of man's covenanted obligations to Him.