The gospel according to Jesus...

Front matter

THE GOSPEL

ACCORDING TO JESUS.

An Exposition of the Ordinance of Baptism, the Lord's Supper, and Feet Washing, also Several Sermons on Practical Subjects.

Preface

IN giving this book to the public, it is not intended to introduce any opinions and views that only come from

the past, but merely to present the facts and truths as they are taught in the New Testament and are substantiated by history. This work is written upon the foundation that the Lord meant what he said, and that what he said was for a purpose. The Greek language is very explicit and expressive, and has undergone no change in all the centuries that are past. The language of the Gospel should be taken at its face value ; therefore it is not right to teach or believe that a word meant one thing in the time of Christ, and something else in our time.

Christianity was instituted to civilize and better the condition of humanity by filling the soul with faith, hope, love, and joy. So every means of grace instituted by the Lord and his disciples was for the purpose of arousing and developing the graces and virtues of the heart that make up a true Christian life. The author has no intention of unchristianizing those who may differ with the views contained herein. While the heart must be controlled by the teachings of the Lord Jesus, yet there is a certain

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IV PREFACE.

liberty in the exercise of its functions which can only be curtailed by the direct word of the Lord. We must not forget that while the world around us is continually progressing and improving, yet the principles of Christianity remain unchanged. Faith, hope, and charity, eighteen centuries ago, were no different from the same principles that throb in the heart of the modern Christian.

We are under many obligations to Brother P. J. Brown, of Congress, Ohio, for the beautiful thoughts and suggestions in Chapter X. The author has also picked up, here and there, such ideas as would help to make the explanations plainer.

The main object of this work is that the Brethren Church shall appear in her proper light, and that the ordinances that she advocates may be the better understood, and that the object and design of these ordinances may be emphasized. With the hope of accomplishing some little good, and that the Lord will bless this humble effort, this little work is sent forth on its mission of love.

Chapter I. The Church, What Is It?

What people say it is — One church with two lives— The church militant — An eternal marriage — The husband should control

— The word "ecclesia" — Sitting at his feet — What constitutes conversion in the church— Love, the prevailing passion— Sacrifice, a universal law— Love the beginning and end of all JL

CHAPTER H.

THE "ROCK" AND THE " KEYS " OF SALVATION.

The cause of much trouble — The " keys of the kingdom" — The - "keys" are the Words of Jesus — Peter, a representative of all believers — No other "keys" but the Gospel — ■ Binding" and- "loosing"— A necessary qualification— The right idea of Christ necessary — Peter's qualification — Only one way to obtain the "keys" — The weapons of the church ; 19

Chapter III. The Principles Of Christianity

The power of ideas — Religious ideas the most important — The right idea of Christ, the greatest of all— Who and what is God ? — God's love — Descends from heaven to the heart — Christianity not clouded in mystery — The mission of Jesus — The Ten Commandments — Love, not duty, the proper motive — Love the great antidote — Why love is the greatest — The church known by her love 30

Chapter IV. The Fruits Of Christianity

An immutable law — What morality is — It is the creation of man

— It is a prominent feature of Christianity — The controlling principle in man — How to recognize the true church — Selfishness not found in the true church — The church not for "fairs," etc. — How it becomes a " house of merchandise," and a "den of thieves " — Where shall we draw the line? — Is dancing wrong? — Where to draw the line 42

Chapter V. Christian Growth

God's laws are unchangeable — Man, the great exception — The kingdom of God is like a seed sown— The seed or the soil,

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VI CONTENTS.

in themselves, not promising — The ploughshare of repentance

— The harrow of affliction — Cultivation and knowledge — In grace, revelation necessary — Transformation — The process is slow — Insignificant beginnings 54

Chapter VI. What Constitutes Christian Baptism

Baptism generally acknowledged bv all sects — A poor soul converted — Desires to become a child of God — Meets an obstacle

— Why is "baptizo" not translated? — What does it mean?

— " Much water " a necessity — " Both " went into the water — Every evidence has its weight — " Buried" in baptism — Immersion is baptism 66

Chapter VII. Baptism Is Immersion

Faith-and -practice worship — The baptism of the three thousand

— The Pentecostal out-pouring of the Spirit — The baptism of Lydia — The Philippian jailer — An instance of gospel repentance — The plainness of apostolic preaching.. 77

Chapter VIII. Infant Baptism

Households — A Sunday-school incident — Faith and repentance precede baptism — " Suffer the little children to come unto me" — Not a saving ordinance — They are to "come." 87

Chapter IX. What Does The Original Word Mean?

The Greek word means immerse — It means immerse in the Old Testament — When used metaphorically it means immerse — When really translated it means immerse — The Greek language very expressive — Pouring, sprinkling, and immersing in the Bible — Evidence of early Christian fathers 92

Chapter X. Type And Antitype

The object of the Old Law — Sprinkling in the Bible — Pouring in the Bible — Is a tjpe of the outpouring of the Holy Spirit

— " Washing with water " in the Bible — Is typical of the washing of regeneration — Everything fulfilled in Christ 100

Chapter XI. Trine Immersion

The first law of heaven — Baptism emphasized in the Gospel — " One baptism " — Kneeling in the water — Baptized by forward action in the Father's name — And in the Son's name 110

CONTENTS. Vll

Chapter XII. Three In One — One In Three

The doctrine of the Trinity beyond human comprehension — "I and my Father are one " — The word ''Spirit" and its meaning — The personality and divinity of the Holy Spirit — Three in one, one in three .~ 119

Chapter XIII. Twelve Arguments For Trine Immersion

The first proof is based on the language of the commission — Trine immersion alone truly represents the Trinity — It represents the three great principles of our revealed religion — The bowing of the head very significant — "The Teachings of the Twelve Apostles" — It is the practice of the Greek Church — The church at Philadelphia — Historical testimony — The meaning of "baptizo" — "One Lord, one faith, one baptism" — Greater faith required — Single action in baptism does not reach to the apostles 132

Chapter XIV. Historical Testimony

The importance of history — Justin Martyr — Clement — Tertullian — Monulus — Cyril— Basil — Ambrose — Chrysostorn — Theodoret — Gelasius — Pelsgius — Tne baptism of Clovis — Theophylact — Bingham — Fourth Council of Toledo — Luther — Carson — Cave — Bishop Beveridge — Yossius — Robinson — John Wesley — The churches that practice trine immersion 147

Chapter XV. Concluding Chapter On Baptism

The design of baptism — Putting on Christ — The new birth — The washing of regeneration — Burial and resurrection — Sentences similar in construction to the commission — Baptism always in the singular number — The article in the Greek and English languages — What is meant by " the name " ? — "In the name of the Lord Jesus." 162

Chapter XVII. The Agape

The name — A religious feast not new to the Jews — Agape — Manner of observance — Tertullian — Justin — Pliny — Augustine — Lucien — Irregularities cause suspension — The action of church councils 172

Chapter XVIII. The " Supper " Not The Passover

Why a difference of opinion? — Why it was thought to be the Passover — What John says — The Passover Feast— Are there any contradictions between the several accounts? — "They made ready the passover " — The intense desire of Jesus 182

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Chapter XIX. The Design Of The Passover

The Jewish religion a religion of types — Sacrifices — The true Paschal Lamb— The time of sacrifice — Jesus crucified on the day of preparation — Paul's testimony 195

Chapter XX

Exegesis of I. Corinthians 11: 17-34 202

Chapter XXI. The Object Of Ordinances

The object of man's creation, and its failure — The manner of God's teaching — Jesus comes ss the World's Teacher — The Lord's Supper not a popular feast to-day — "Ordinances" should elevate— Why the Lord's Supper is unpopular 220

CHAPTER XXII. THE DESIGN OF THE LOED's SUPPER

Is the Lord's Supper truly a meal? — The Supper and communion were observed in one ordinance — What design did the Lord have in view? — It is a commemorative service — It promotes unity and brotherly love — It has direct reference to the present — It points to the future — It is a sigillaiive or sealing ordinance — It is a nutritive ordinance — At the Lord's Supper we dedicate ourselves to him — This feast virtually says we have sinned — It also tells us ol our salvation — It is an invitation to feed upon Christ — It is a family feast — The record of the Brethren Church 230

Chapter XXIII. Feet-washing As An Ordinance

Its practice in early days— The condition of the disciples' hearts —

The incidents of the ff-ast — Peter's refusal — Is feet-washing an

ordinance — It is an emblem of love — It is a lesson of humility

* — It is an act of submission — It is a symbol of purification — It

is intended to teach equality— Objections 248

Chapter XXIV. A Triune Ordinance

How man is in the "likeness" of God— No man without these principles — Faith — Hope — Love — The development of " Faith " by the communion — " Hope" strengthened by the Lord's Supper — "Love" represented in the ordinance of Feet-washing 261

SERMONS.

Chapter I. The Chuech, What Is It?

What people say it is — One church with two lives — The church militant — An eternal marriage — The husband should control — The word "ecelesia" — Sitting at his feet — What constitutes conversion in the church — Love, the prevailing passion — Sacrifice, a universal law — Love the beginning and end of all.

" Come hither, I will shew thee the church, the Lamb's wife." Rev. 21: 9.

What people say it is. If we were to select a dozen people, and ask them to define what they considered the church to be, we would receive just as many replies. One would tell us it was a collection of hypocrites. Another would say it was an assembly of fault-finders. A third would consider it a congregation of people who thought themselves better than everybody else. A fourth would look upon it as an association of enthusiasts. But were we to ask a humble child of Grod, we would be promptly told, " It was the dearest spot on earth." Whatever the church may be around us, the Bible and our own common sense tell us what it ought to be.

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One church with two lives. The church has two distinct lives — one on earth and one in heaven. John stood on the mount of spiritual transcendency, and beheld the panoramic vision of the Apocalypse pass before his astonished gaze. Scene after scene, each succeeding one more wonderful than the preceding. The end w^as approaching. An angel appeared to prepare the aged apostle for the crowning vision — a vision of the eternal home of God's people. " Come hither, I will shew thee the bride, the Lamb's wife," were the words that ushered this most wonderful of these wonderful scenes before the prophet. This was the celestial destination of the triumphant church. It was the church at rest and peace, enjoying the crown and blessing of a glorious triumph.

The church militant. The church triumphant is only the church militant receiving the reward of a well-fought battle. The weapons and armor are laid aside, and now there is an eternal peace. Here, on earth, the duty of the church is to fight against the power and influence of evil and darkness. Here we are a fighting army. In heaven we will be a victorious army. Jesus, our Captain, commenced the warfare. Wherever he met suffering and distress, which are the inevitable consequences of sin, he always endeavored to alleviate and console. His great mission was to do good. To this end he toiled and suffered. Waving the weapons of sympathy, he shouts down the ages to all the legions who would enlist under his banner, "Follow me." The earth has trembled with the tramp of the marching myriads through all the centuries, leaving behind them, not carnage and desolation, but joy and blessing. Asylums and churches have gathered all along the way, ringing their bells, and stretching out the hand of blessing. This is the record of the church militant.

The husband should control. The husband by the law of common consent is the head, support, and strength of the family. A dutiful wife will inevitably live under the gentle sway of the scepter of love in the hands of her affectionate spouse. Where the husband is competent and rules with unselfish affection, harmony is the result. But when the husband does not rule, the devil does. By this, we mean that wherever an effort is made to snatch the controlling authority from the hands of a competent and rightful head, discord and unhappiness is the inevitable consequence. A very practical and sensible woman once made the remark, " that if the husband cannot rule the house, he ought not to have one, and the woman ought to have it all -to herself." The Lord Jesus Christ is the Bridegroom. He has wooed and won the love of his spouse. At the altar of consecration we have promised to "love, honor, and obey." So the true bride of the Redeemer meekly submits to his authority and control.

The word " ecclesia." The language of the Gospels was the language in common use among the people of that clay. Although the English word "church" is only used in a religious sense, yet we find the Greek ecclesia having a very definite and extended application. It means simply an assembly. No matter what may be the ^object of congregating, wherever people gathered together, they were an ecclesia. If they were assembled for political or social purposes they were merely an ecclesia. So when the people gathered together to worship Jesus, they were also an ecclesia — an assembly of worshipers. So Jesus calls his followers of all ages an ecclesia — an assembly. This is all the word literally means. Although the old English word has grown dear to us through the associations and meanings connected with it, yet we should not clothe it with superstition and cant. Words are merely expressions. It is the meaning, application and result that give them weight and power.

Sitting at his feet. The church then in this sense is composed of individuals. The only difference between these particular individuals and others is the peculiar principles that control their lives. Only those who are willing to be governed by his teaching can belong to the assembly of Christ. In the schools of the old Roman and Greek philosophers, their disciples sat around on the ground, while the teacher stood or walked to and fro dispensing his knowledge. Keeping this humble position of these old ancient students in view, we get a correct idea of the attitude of the meek disciple to the great Master. We sit at his feet, readv to drink in the words of his wisdom that are to lift us out of darkness and sin.

What constitutes conversion. Humility and submission are the leading characteristics of the Lord's assembly. These are the first principles taught us. We come for, not with, knowledge. Jesus tells us that unless we are " converted and become as little children, we cannot enter into the kingdom of heaven." Nothing can be more explicit and reasonable than this. All former ideas and principles that may have been the foundation of a carnal and selfish life must be given up. It would not be reasonable for every one to bring his own notions into the Lord's assembly. If this were permitted, discord and ruin would soon ensue, for every one would naturally consider his own ideas the best, and would want them universally adopted. Therefore we are to become converted. We have been living to and for ourselves. We are convinced that this is not the design of our creation. We change our ideas and consequently the object of our existence. We become revolutionized. We turn our backs on our former selfish principles, and face in the contrary direction. In other words we are converted, or turned against evil, which is the literal meaning of the word. This conversion implies a beginning of new opinions and actions. To properly progress in this new way, we must become as little children, ready and anxious to learn from the Master. There is nothing in the whole realm of our experience that will better illustrate the attitude of a follower of Jesus than that of a little child, thirsting for knowledge and dependent upon those around it for guidance and teaching. Throwing away all preconceived ideas, and submitting unconditionally to the guidance of Jesus, is the evidence of our complete acceptance of him. There is not a complete submission as long as we still consider ourselves competent to suggest the manner of salvation. Implicit confidence in the Lord Jesus is the only attitude which the soul may assume. This can only be reached by having the spirit of a little child. Wealth, position or influence in this world will avail us nothing in the salvation of the soul.

Equality in the church. Equality is another characteristic of the Lord's Assembly. The Lord is no respecter of persons. He will not classify us in accordance with the amount of this world's goods that may be in our possession. Neither are we permitted to "lord" it over the children of God, because we may possess more knowledge than others. Strange though it may appear to a worldly, selfish heart, our standing in the church will be in accordance with our humility and submission to the Lord's will. Jesus called his disciples and said, "Ye know that the princes of the Gentiles exercise authority over them, and they that are great exercise authority over them. But it shall not be so among you ; but whomsoever will be great among you, let him be your minister; and whomsoever will be chief among you, let him be your servant." (Matt. 20: 25-27.) The prominence given everywhere to this feature of Christianity gives it an importance in the church that the carnal heart is very unwilling to accord it. The repetition that we are to have the spirit of a little child, and that we are to be "born again," and that earthly power, position or wealth availeth nothing, and teachings of a similar import, tell us too plainly that the church is not to be judged and controlled as the world.

Love, the prevailing passion, love is another important feature of the Lord's assembly. It mav be that all the characteristics of a Christian are contained in love. "By this shall all men know that ye are my disciples, if ye have love one to another." (John 13 : 35-) Love is not a mere feeling, but a passion. It is so strong that it fires tlie soul and consumes all the minor and meaner impulses. There is no passion that is stronger than true, burning, and unselfish love, which is the grandest ornament of the human soul. How prominently love shines out in the life of Christ. But far above the practical sympathy which called forth the divine power to heal the sick and console the distressed, is the prayer of Jesus for his murderers while he was in the agonies of death — "Father, forgive them, for they know not what they do." It was love that brought Jesus to earth. Love must be the ruling principle of the Lord's assembly.

Sacrifice, a universal law. Sacrifice is the natural expression of love. Love delights to sacrifice. The warmer the love the greater the sacrifice. The intensity of the Father's love is expressed by the consequent sacrifice : " God so loved the world that he gave his only begotten son that whosoever belie veth in him, should not perish but have everlasting life." Sacrifice and Christianity are inseparable. The white robed throng of the redeemed is described as "they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb." Sacrifice for the attainment of some great object is not confined merely to religion. A man desires to become wealthy, he schemes and plots and works, sacrificing comfort and even health and happiness in the race for riches. The young man with an ambition for learning, burns the midnight oil, and struggles against every odds, and at last the hacking cough and emaciated form tells of the sacrifice his knowledge cost him. We see this law of sacrifice even entering into nature. The very soil has to be tortured and sacrificed with the plow and harrow before the harvest will appear. So then it is not so very wonderful that sacrifice should be one of the characteristics of Christianity. Garibaldi, the patriot, when endeavoring to raise an army to fight the battles of Italy, came to a crowd of young men whom he was trying to enthuse sufficiently to enlist. "And what inducement do you offer us, General"? asked one. " Hunger, thirst, disease, wounds, death, and at last, — victory" was the reply. So when we enter the army of the Lord to battle against evil, we must expect to sacrifice much, but the inevitable result will be victoiy. It would be very foolish for a soldier to enter the battle-field without expecting to endure hardships and probably death. This has ever been the experience of the Lord's children.

Love, the beginning and end of all. But love is the key to the Christian experience. Love opens up to the human heart the treasures of heaven. If we love God with all our heart, the duties of religion will be a joy and consolation and not a burden. Love, and not mere duty, should be the prompting power to urge us on to work. Duty will only perform those things which we consider ourselves compelled or under obligations to undertake, while love knows no limits and prescribes no line, but will even do any work with pleasure. Love will not make us insolent, arrogant, presumptuous, or assuming, but will on the contrary make us humble, and cause us to prefer others before ourselves. Where love is the ruling passion, there is no fear of anything but good actions being the result. We are told that Grod is love. Not merely that he loves, or that he is loving, but that he is love. Love is the atmosphere of heaven. It should and must be the atmosphere of the church. Jt must be in and around us. We must inhale and exhale it at every breath. Love is the fulfilling of the law. With love as a vital principle, the church will grandly accomplish the work of the Lord.

Chapter II. The "rock" Axd The " Keys " Of Salvation

The cause of much trouble — The "keys of the kingdom" — The "keys" are the Words of Jesus — Peter, a representative of all believers — No other "keys" but the Gospel — "Binding" and "loosing" — A necessary qualification — The right idea of Christ necessary — Peter's qualification — Only one way to obtain the "keys" — The weapons of the church.

"And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.' 1 '' Matt. 16: 18-19.

The cause of much trouble. Experience has taught us that when a few men attempt to rule the church, no matter what their position, office, or authority may be, misrule and disaster is the inevitable result. During the cruel and bloody Middle Ages, when ignorance, crime and violence were the chief characteristics of the church, the above Scripture was boldly quoted as the authority for their unholy deeds. While in these days, the dungeon and the stake are not considered necessary to the safety of the church, yet there is in existence much that may be inconsistent and unscriptural ; and these verses are yet quoted for all these irregularities. It is claimed by such people that in these words the Lord has given them unlimited power to change or amend the law to suit their own prejudices or ignorance. It seems hard to believe that such ignorance should

exist in these days. What do these words mean ?

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Do we find in them any authority for amending or changing the existing law? What is meant by the expression, " Whatsover thou shalt bind on earth shall be bound in heaven " ? To thoroughly grasp at the meaning of this expression, we will go back to the commencement of the circumstance of which this forms a part. The Lord asked of his immediate disciples, "Whom do men say that I, the Son of man arn?" They, like all other mortals, ever willing to tell what others thought, replied without hesitation, "Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets." Then, haying heard the general opinion, he was anxious to know by this time what they, his nearest friends, thought of him. So he said unto them, "But whom say ye that I am?" Then Peter, with his usual impetuosity, said, " Thou art the Christ, the Son of the living God." This was the proper conception of Christ. Here Peter acknowledged him as the great Messiah that had been promised to the world He virtually confessed him as the Divine Redeemer of mankind. No sooner was this confession made than

"rock" and "keys" of salvation. 21

Jesus acknowledged it by pronouncing a blessing upon Peter. This noble, honest confession, in which Peter expressed the right idea of Jesus Christ, at once qualified him to become one of the Lord's disciples. Then Jesus not only blessed him, but recognized the qualification by authorizing him to expound the Lord's system of salvation.

The "keys of the kingdom." He adds, " I will give unto thee the keys of the kingdom of heaven." On this expression hangs the Roman doctrine of the supremacy of Peter. It may be true or false that Peter was invested with an authority which the other apostles did not have. But Scripture is entirely mute on the subject. The Lord said nothing in this connection concerning the other apostles. It does not say, " I will give thee the keys which thou shalt transmit to thy successors, who, in all future times, shall have power to open and shut paradise as they please." Neither is it here said, "I will give thee the keys which will place thee in authority over the other apostles." Nor does it say, "I will give thee the keys which belong to the apostolic character and age" — a power that is special, local, and temporary. Then what does the expression, " I will give unto thee the keys of the kingdom of heaven," mean? Peter had just made a confession which was truly the "rock" on which the church should be built. A proper conception of Christ is the first essential. And the church built upon such a Rock, "the gates of hell shall not prevail against it.' The gates of hell — a poetical expression ; literally, the threshhold of the unseen world, the doorway into eternity — this was death. So the expression meant that while all earthly institutions have to suffer from death and desolation, the church built on the Eternal Rock would be safe, "The gates of hell shall not prevail against it."

The "keys" are the Words of Jesus. Keys were a symbol of authority. When the Jews authorized any man to become a teacher of the law, they put into his hands the key of the closet in the synagogue, where the sacred books were kept, thus intimating that they had entrusted him with power to explain the Scriptures. The Lord virtually gave Peter an authority he was not competent or eligible to receive before. Before the Lord authorized him for the work of disseminating the divine system of salvation, Peter must have the right idea of Christ. This was the great essential. Now he had confessed the divinity of Christ. And he received the "keys" from the Lord himself. They were the "keys" of the kingdom of heaven. We cannot reasonably recognize these "keys" as being anything else than the W T ords of Jesus — the glorious Gospel of Salvation. So the authority given unto Peter

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was contained in the Lord's teaching. The same "keys" are in the possession of every present follower of the Lord. Before the "keys " are of any benefit to us we must have the right idea of Jesus, namely, that he is the divine Redeemer of the world. This was the necessary qualificatioD. So here in the above words, Jesus addressed Peter as the representative of all qualified believers. Without this qualification we cannot do any good. Peter, a representative of all believers. Then follows, "And whatsoever thou shalt bind on earth shall be bound in heaven ; and whatsoever thou shalt loose on earth shall be loosed in heaven." We must keep in view that this "thou" is Peter, who, having acknowledged the divinity of Jesus, at the same time proffered allegiance to him. As long as he acknowledged Jesus as a divine Teacher, he would be led by his will. Then so long as he was led by the will of Jesus, he would riot "bind" or "loose" anything that was contrary to his teaching. So that as long as we confess Jesus, not only with our lips, but by our lives, and are led by his teaching, the "keys" will be in our possession. And our "binding" and "loosing" will be in accordance with the divine will. But as soon as we go to "binding" or "loosing" contrary to the will of God, we will be denying him and his authority. Then taking this common sense view of this Scripture, how comprehensive and simple we find the expression. Peter, then, in this expression, is only the representative of believers through all time. Wherever the same confession is made, the blessing and authority of the Lord follows.