THE GOSPEL 
 
 ACCORDING TO JESUS. 
 
 An Exposition of the Ordinance of Baptism, 
 the Lord's Supper, and Feet Washing, 
 also Several Sermons on Prac- 
 tical Subjects. 
 
 
 I 
 
 BY EDWARD MASON, 
 
 AUTHOR OF HOME PULPIT, &C. 
 
 Valeat Quantum Valere Potest. 
 
 DAYTON, OHIO: 
 Press op United Brethren Publishing House. 
 
 1888. 
 
THE LIBRARY 
 OF CONGRESS 
 
 WASHINGTON 
 
 ,H3- 
 
 Copyright 1888, 
 
 Bt e. mason. 
 
To the Brethren Church, 
 
 As the Uncompromising Advocate of the 
 
 Completeness and Sufficiency of the Teachings 
 
 of the Gospel and the Gospel Alone, 
 
 for the Salvation, Guidance and Instruction of the 
 
 Humble Pilgrim on the Way to Heaven, 
 
 This Book is Respectfully Dedicated by the 
 
 AUTHOR. 
 
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 substan- 
 tiated by history. This work is written upon the foun- 
 dation 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 
 
 iii 
 
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 pro- 
 gressing 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 sugges- 
 tions in Chapter X. The author has also picked up, here 
 and there, such ideas as would help to make the expla- 
 nations 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 under- 
 stood, 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 hum- 
 ble effort, this little work is sent forth on its mission 
 of love. 
 
CONTENTS. 
 
 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— Sacri- 
 fice, 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 — Selfish- 
 ness 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, 
 
 A 1 rr 
 
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 con- 
 verted — 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 — Im- 
 mersion 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 repent- 
 ance — 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 lan- 
 guage 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 wash- 
 ing 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 repre- 
 sents 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 mean- 
 ing 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 — Man- 
 ner 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 
 
Vlll CONTENTS. 
 
 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 pres- 
 ent — It points to the future — It is a sigillaiive or sealing ordi- 
 nance — 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 Sup- 
 per — "Love" represented in the ordinance of Feet-washing 261 
 
 SERMONS. 
 
 A RAINBOW OF PROMISE 273 
 
 THE LONELY NIGHT-WRESTLE 287 
 
 THE EVERLASTING ARMS 301 
 
THE GOSPEL ACCORDING TO JESUS, 
 
 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 — Sacri- 
 fice, 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 col- 
 lection of hypocrites. Another would say it was 
 an assembly of fault-finders. A third would con- 
 sider 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. 
 
 2 Q 
 
10 THE GOSPEL ACCORDING TO JESUS. 
 
 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 transcend- 
 ency, and beheld the panoramic vision of the Apoc- 
 alypse 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 ush- 
 ered this most wonderful of these wonderful scenes 
 before the prophet. This was the celestial destina- 
 tion 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 dis- 
 tress, 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 toil- 
 
THE CHURCH, WHAT IS IT? 11 
 
 ed and suffered. Waving the weapons of sympa- 
 thy, 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 inev- 
 itably 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 un- 
 happiness 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 Bride- 
 groom. He has wooed and won the love of his 
 spouse. At the altar of consecration we have 
 
12 THE GOSPEL ACCORDING TO JESUS. 
 
 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 Gos- 
 pels 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 as- 
 sembly. 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 as- 
 sembly of worshipers. So Jesus calls his followers 
 of all ages an ecclesia — an assembly. This is all 
 the word literally means. Although the old En- 
 glish word has grown dear to us through the asso- 
 ciations 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 differ- 
 ence between these particular individuals and oth- 
 ers is the peculiar principles that control their 
 
THE CHURCH, WHAT IS IT? 13 
 
 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 sub- 
 mission 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 rea- 
 sonable 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 con- 
 
14 THE GOSPEL ACCORDING TO JESUS. 
 
 vinced 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 in- 
 fluence in this world will avail us nothing in the 
 salvation of the soul. 
 
 Equality in the church. Equality is another char- 
 acteristic of the Lord's Assembly. The Lord is no 
 
THE CHURCH, WHAT IS IT ? 15 
 
 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 per- 
 mitted to "lord" it over the children of God, be- 
 cause 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 accord- 
 ance 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 exer- 
 cise 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 every- 
 where 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 
 
16 THE GOSPEL ACCORDING TO JESUS. 
 
 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 ago- 
 nies 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 in- 
 tensity 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 ever- 
 lasting life." Sacrifice and Christianity are in- 
 separable. The white robed throng of the re- 
 deemed is described as "they which came out of 
 great tribulation, and have washed their robes, and 
 
THE CHURCH, WHAT IS IT ? 17 
 
 made them white in the blood of the Lamb." Sac- 
 rifice 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 hack- 
 ing cough and emaciated form tells of the sacrifice 
 his knowledge cost him. We see this law of sacri- 
 fice even entering into nature. The very soil has 
 to be tortured and sacrificed with the plow and har- 
 row 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 suffi- 
 ciently 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 en- 
 dure hardships and probably death. This has 
 ever been the experience of the Lord's children. 
 
18 THE GOSPEL ACCORDING TO JESUS. 
 
 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 re- 
 ligion 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 under- 
 take, while love knows no limits and prescribes no 
 line, but will even do any work with pleasure. 
 Love will not make us insolent, arrogant, pre- 
 sumptuous, or assuming, but will on the contrary 
 make us humble, and cause us to prefer others be- 
 fore 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 in- 
 evitable result. During the cruel and bloody Mid- 
 dle 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 neces- 
 sary to the safety of the church, yet there is in 
 existence much that may be inconsistent and un- 
 scriptural ; and these verses are yet quoted for all 
 these irregularities. It is claimed by such people 
 
 19 
 
20 THE GOSPEL ACCORDING TO JESUS. 
 
 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 ? 
 
 t/ 
 
 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 imme- 
 diate 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 Bap- 
 tist; 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 man- 
 kind. 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 noth- 
 ing in this connection concerning the other apos- 
 tles. 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 
 
22 THE GOSPEL ACCORDING TO JESUS. 
 
 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 in- 
 stitutions 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 syna- 
 gogue, where the sacred books were kept, thus inti- 
 mating that they had entrusted him with power to 
 explain the Scriptures. The Lord virtually gave 
 Peter an authority he was not competent or eligi- 
 ble to receive before. Before the Lord authorized 
 him for the work of disseminating the divine sys- 
 tem 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 rea- 
 sonably 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 
 
"rock" and "keys" of salvation. 23 
 
 was contained in the Lord's teaching. The same 
 "keys" are in the possession of every present fol- 
 lower 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 fol- 
 lows, "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 ac- 
 cordance 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 Script- 
 
24 THE GOSPEL ACCORDING TO JESUS. 
 
 ure, 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 bless- 
 ing and authority of the Lord follows. 
 
 No other "keys" but the Gospel. We want no 
 other "keys" than the Word of God. This Word 
 opens the kingdom of heaven unto all believers. 
 These " keys " come direct from the Lord, and we 
 want no other. That the Lord would give un- 
 limited authority to a few bishops to change and 
 amend his laws to suit their own tastes and prej- 
 udices is both unjust and unreasonable. That we 
 may be sure that we have the right "keys," we 
 want to receive them from the Lord himself. 
 Therefore we come with an untrammelled Gospel. 
 We come boldly because it is from the Lord. 
 These "keys" manufactured by the Lord, himself 
 need no tinkering. The Lord used them himself, 
 and entered into the glory of heaven. We have 
 no assurance that any other "keys" will open 
 up the promises of God to us. The Pharisees 
 had " keys " of their own, and the Lord denounced 
 them as counterfeits. Then it is also an insult for 
 us to say that the "keys" do not quite fit, that 
 they need a little filing and fitting on our part. 
 The door of heaven is now the same as it always 
 was. The " keys " also are the same. So let us 
 
OF SALVATION. 25 
 
 be sure that we have them as the Lord delivered 
 them. 
 
 "Binding" and "loosing" When we go to "bind- 
 ing" and "loosing" contrary to the Lord's teach- 
 ing, we cannot expect them to be "bound" and 
 "loosed" in heaven. For to have the sanction of 
 heaven upon our work, let us "bind" and "loose" 
 nothing that is not authorized by his Word. So 
 virtually it is as if the Lord had said, " Go forth, 
 preach my Gospel, bind and loose according as 
 I have taught you, and I will bless and sanction 
 the work." The church must be built upon the 
 Rock, Christ Jesus. Unfortunately, during the 
 centuries that have passed, the rubbish of tradi- 
 tion, prejudice, superstition, and tyranny, has ac- 
 cumulated and hidden the Rock from view. The 
 church built upon the rubbish of the ages is not 
 safe. So let there be a clearing away. Let us get 
 down to the naked Rock, and there build a struct- 
 ure for eternity, and "the gates of hell shall not 
 prevail against it." 
 
 A necessary qualification. The "keys " were given 
 to Peter, the humble follower of Jesus, and not 
 Peter the Bishop, or Peter the Pope. And these 
 "keys" are to open up the kingdom of heaven, not 
 merely some imaginary interpretation of his own. 
 It is not a theoretical uncertainty, but a positive 
 fact that he is to proclaim. The Lord's plain rev- 
 
26 THE GOSPEL ACCORDING TO JESUS. 
 
 elation is the only " key, " and that is sufficient for 
 our salvation. The soul needs no other. 
 
 Peter's qualification was the ground of the au- 
 thority now committed to him. Christ raises no 
 one to an influential post in his kingdom who has 
 not been previously qualified. We often see men 
 lifted to an office whose functions they are incapa- 
 ble of discharging. Unjast judges, ignorant teach- 
 ers, and incompetent men everywhere, are the 
 anomalies with which human society has ever been 
 familiar. Outward patronage, not inward power, 
 is too frequently the stepping stone to high offices. 
 Little men in great offices are more the objects of 
 pity than envy. They often lose their nature in 
 pretense and their soul in vanity. When such 
 things enter into the church the evil is all the 
 greater. Men become dizzy on the altitude to 
 which hypocrisy and falsehood has borne them. 
 Now, in the empire of Christ, the man always de- 
 termines the office. No power, no commission is 
 the order of the Lord. The divine "call" to any 
 ministry is the capacity to discharge its functions. 
 Peter was authorized because he was qualified. So 
 it is really with every work in the Lord's vine}^ard. 
 
 A right idea of Christ necessary. The grand con- 
 ception he had of Christ was -his qualification. 
 Without this conception, Peter would have re- 
 mained with his boats and nets. The idea uttered 
 
"rock" and "keys" of salvation. 27 
 
 in this confession was grand. Take away the idea 
 of a redeeming God and all the biblical ideas will 
 mingle coldly and confusedly together, like the 
 rude elements of the world before the first sun 
 arose upon the long and frigid night of chaos. 
 The Bible in the absence of this idea has no mean- 
 ing. The Shastras of the Hindoo, or the Koran of 
 the Mussulman would be scarcely more incoherent. 
 In getting this idea, Peter got the "key " by which 
 he could unlock the whole empire of truth. 
 
 Peter's qualification. This conception qualified 
 him spiritually. The object of Jesus was to save 
 souls. He sends his emissaries and organizes a 
 church to carry on that great work. It is to be 
 done only in the Lord's way. The Lord's means 
 alone are to be used. The world is ever ready to 
 accept the naked truth of the Lord. And men 
 should never carry anything except the "keys," as 
 the Lord delivered them. The world does not 
 need disciplines, creeds, or legislation, nothing but 
 the simple Word of God. This is all the Lord gives 
 us, all else is human, and we carry it on our own 
 responsibility. A man may have a theoretical 
 knowledge of biblical economy. He may be able 
 to propound it in the most lucid manner, and pre- 
 sent it, as a logical whole to the understanding 
 of man ; unless in connection with all this, he has a 
 spirit wrought into the sympathy with genius and 
 
28 THE GOSPEL ACCORDING TO JESUS. 
 
 design of the gospel, he would miserably represent 
 that which be sought to explain. The gesticula- 
 tions, tones, and looks of a cold, selfish expounder 
 of the Gospel, contradict his every statement, blunt 
 the point of his every argument, and caricature the 
 very system which he seeks to make plain. If 
 a man would become a correct expounder of God's 
 word, he must lose his own will and idea in its vast 
 design. 
 
 Only one way to obtain the "keys." Peter was 
 qualified because he had risen to the idea that 
 Jesus Christ was the Redeeming God. Do you 
 ask, my friend, how you may obtain these " keys," 
 that will open up the kingdom of heaven to you? 
 It will not be by striving to put yourself in the 
 line of apostolic succession — the vile invention of 
 a crafty priesthood. This will but make you the 
 dupe of a wicked, and thank God, a waning sys- 
 tem, and turn your vigorous manhood into a sickly 
 sacerdotalism. You cannot obtain these " keys " by 
 an ordination of any church, however scriptural, 
 nor by the laying on of any hands, however holy. 
 Neither can you obtain it by formally identifying 
 yourself with any system or church, but by lifting 
 up your conceptions of Christ to the highest alti- 
 tude, and then permitting your soul to go with the 
 conception. The humblest man may have the real 
 " keys " of heaven, when prelates and popes have 
 
"rock" and "keys" of salvation. 29 
 
 nothing but some of their own making, which will 
 not fit the door of heaven. 
 
 The weapons of the church. Let our great object 
 then be to qualify men for heaven by promulgating 
 the idea that Jesus is our Redeeming God. That 
 he carries the " keys " to heaven, which he will give 
 to us. To battle with men's creeds, to scowl at 
 heretics, to pile uncharitable allegations on the head 
 of the erring, to evoke the arm of coercive power, 
 to raise a fume of popular passion — passion too 
 largely compounded of fanaticism, craftiness, and 
 thoughtlessness, is not the work of the church. 
 Shall we define Christianity thus? God forbid! 
 Where do we find Jesus using such means? The 
 weapons of our warfare are the Gospel of Christ 
 in the hand, and the love of God in our souls. 
 With these simple, heavenly weapons the world 
 will be conquered, and the nations be brought 
 under the gentle voke of infinite love. 
 
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 Com- 
 mandments — Love, not duty, the proper motive — Love the 
 great antidote — Why love is the greatest — The church known 
 by her love. 
 
 "Thou shalt love the Lord 1hy God with all thy heart, and with all thy soul, and with 
 all thy strength, and with all thy mind; and thy neighbor as thyself.'" Luke 10: 27. 
 
 The power of ideas. Of all powers that influence 
 mankind, there are none so powerful as ideas. 
 Man is the subject of ten thousand influences 
 every day. In the field, in the store, in the fam- 
 ily, among his friends, impressions are made that 
 eventually create ideas. Look, what ideas have 
 accomplished. Our labor-saving machines, our 
 steam-ships, our telephones and telegraphs, and 
 a thousand other appliances, are only the develop- 
 ment of ideas. They lift the savage to the sage, 
 and turn the sinner into a saint. These developed 
 ideas create the difference between the wild man of 
 the woods, and the Newton of the stars. They are 
 the pathway from the kingdom of darkness into 
 the empire of light — the steps by which a sangui- 
 
 30 
 
PRINCIPLES OF CHRISTIANITY. 31 
 
 nary persecutor rises to a paragon of meekness 
 and an apostle of love. These ideas are complete 
 and absolute masters. We are the slaves, humble 
 and submissive. 
 
 Religious ideas the most important. Of all the 
 ideas that govern a man there are none so powerful 
 as the religious. While men will be moved by 
 other ideas, and other faculties, sometimes the 
 intellect, sometimes the imagination, sometimes 
 the emotions, will be roused, religious ideas stir 
 the whole man. Like the beams of the sun 
 they will penetrate the deepest abyss of the soul, 
 and melt away every cold feeling until the whole 
 man will burst into life. Let a man believe he is 
 doing God service, and under the influence of that 
 belief, what will he not do? He will fight with 
 the desperate energy of a crusader, suffer with the 
 indomitable heroism of a martyr, and labor with 
 the self-immolating spirit of an apostle. When 
 these religious ideas are wrong they will ruin, 
 when they are right they will elevate. It is to this 
 power th d the self-denying, though misguided zeal 
 of the middle ages may be attributed. 
 
 The right idea of Christ, the greatest of all. Then 
 of all religious ideas none are so powerful as the 
 right idea of Christ. Who is Christ? What is 
 Christianity? These are questions that must be 
 answered so that our powers may be guided in the 
 
32 THE GOSPEL ACCORDING TO JESUS. 
 
 proper channel. What strange sentiments exist 
 concerning Jesus ! Some with impious arrogance 
 say that he was a clever impostor, and the prince 
 of deceivers. Others with a pseudo-philosophic air 
 will aver that he had existence only in the im- 
 agination of superstitious people, that his history 
 is not a fact but a fable. Some again, in mock rev- 
 erence will admit his existence, but say that he 
 was only a great man, only to be placed side by 
 side with the great heroes of the world — Con- 
 fucius, Socrates, Mahomet, Luther and Cromwell 
 Others, rising as they suppose to a sublime con- 
 ception, would admit that he was more than a 
 man, that he was super-human, but not divine. 
 Then again there are others who with Peter will 
 say, "Thou art the Christ, the Son of the living 
 God." 
 
 Who and what is God*! What questions ! Who 
 can answer? The language of earth cannot por- 
 tray the majesty of the King of heaven. The 
 mind of man sinks into utter nothingness under 
 the conception. The artist will try to paint the 
 morning. He gathers a few yards of canvas, and 
 transfers to it a few hills, radiant and glorious 
 and sparkling beneath the rays of the rising 
 sun, a few grass blades are represented glittering 
 with diamond dewdrops, and soon his task is 
 over. He has only taken a very small atom of 
 
PRINCIPLES OF CHRISTIANITY. 33 
 
 the world's surface. The huge snow-cappecl^mount- 
 ains, the pathless ocean, the gigantic forests, the 
 almost endless plains, and the infinite summer sky, 
 where are they? Canvas could not produce the 
 reality. At best it produces but an atom. So we 
 find men attempting to photograph God. From 
 their weak resources and narrow views, they pro- 
 duce a small conception of one of his attributes, 
 and with a great deal of bombast and importance, 
 say, "Behold our God." But the latter is no 
 more a true portrait of God than the artist's 
 effort is a picture of the universe. 
 
 God's love. We find this written on every page 
 of the Bible. It is inscribed on every event in 
 history. It is warbled forth by ten thousand 
 tongues of living nature. Revelation does not tell 
 us that God is mercy, or that God is justice, but 
 that God is love. Not that he is merely loving, but 
 that God is literally love. Love is the parent of all 
 the graces and attributes that decorate the charac- 
 ter of the Infinite God. We find mercy, the first- 
 born of love, very early in the history of the 
 human family. When God created our first par- 
 ents and launched them out on the ocean of life, 
 he surrounded them with all that w r ould make 
 life joyous and happy. It is hard for us, who have 
 ever lived here amidst the evidences of sin, where 
 every pleasure is mysteriously intermingled with 
 
34 THE GOSPEL ACCORDING TO JESUS. 
 
 sorrow, to understand the happiness of our first 
 parents when they basked in innocence and joy 
 unalloyed with grief. Love helo! undisputed sway 
 of the universe, and was showered lavishly 
 upon the world. As long as all was innocence, 
 love was the only attribute called forth. But one 
 dark day, sin entered the abode of bliss, and 
 cast its cold shadow across their pathway of sun- 
 shine. Then in quick succession followed the ex- 
 posure, the denoucement and expulsion. People 
 thoughtlessly consider that the expulsion of Adam 
 and Eve from the Garden of Eden was the con- 
 sequence of their sin. Or in other words they 
 were expelled because they had eaten of the for- 
 bidden fruit. This is not so. In this expulsion 
 we see the display of infinite mercy. In Genesis 
 3: 22, we read, "Now, lest he put forth his hand, 
 and take also of the tree of life, and eat, and live 
 forever : therefore the Lord God sent him forth 
 from the garden of Eden." Thus to prevent 
 Adam from committing eternal suicide he was cast 
 out — he was placed beyond the danger line, and 
 out of temptation. What an act of far-seeing 
 mercy ! The Lord does not receive very much 
 credit for this act. So all along the generations, 
 we see mercy shining out in all its bright radiancy, 
 making the whole earth burst out with joy and 
 gladness. He who tempers the wind to the shorn 
 
PRINCIPLES OF CHRISTIANITY. 35 
 
 lamb, is filling the earth with happiness by the 
 constant display of infinite mercy. And for the 
 last nineteen centuries the world has been echoing 
 the song of the angels — "Goodwill toward men." 
 
 Descends from heaven to the heart. So full was 
 heaven of love, that the jasper walls could no 
 longer contain it. One day a great wave of love 
 clashed over the parapets, and deluged the world. 
 When man was created, and the clay became life, 
 God breathed into our being the spirit of love. 
 The love still exists, although in many instances 
 selfishness, hatred, and all other devilish passions, 
 have well-nigh frozen up the fountain of love 
 in our hearts. Still it exists within us. The more 
 we partake of the divine nature, the less we allow 
 the evil to freeze all the good within us. 
 
 Christianity not clouded in mystery. What is 
 Christianity? Christianity, like God, is love. Noth- 
 ing more, nothing less. In whatever language we 
 may clothe the definition of this word, whatever 
 mystery we may throw around it, no matter how 
 hypocrisy and inconsistency may prejudice the 
 minds of the children of men, Christianity is noth- 
 ing more or less than love put into everyday life. 
 Some think Christianity is a belief in Christ. 
 Others say it is a code of ethics for the regulation 
 of our conduct. But it is merely the teaching 
 of Christ. This constitutes but one lesson — the 
 
36 THE GOSPEL ACCORDING TO JESUS. 
 
 lesson of love. What we call the system of Chris- 
 tianity is very simple. Ministers, with misguided 
 zeal and with innocent ignorance, surround religion 
 with much mystery, which only exists in their own 
 simple brains. Many of the doctrines that are held 
 sacred by orthodox churches are not generally ac- 
 cepted, merely because they are the result of the 
 superstitions of other nations and times. Religion is 
 presented as contrary to reason and common sense, 
 which is a direct insult to Almighty God. To 
 think that he has endowed us with reason and 
 common sense, and then ask us to accept a religion 
 that is contrary to these principles, is making God 
 unjust and tyrannical. No wonder we have skep- 
 tics and even infidels, when such unreasonable 
 superstitions are advocated in the age of enlight- 
 enment. The religion of Jesus Christ is simple 
 and comprehensive. There are no mysteries in it 
 except what ignorant and superstitious people will 
 place there. 
 
 The mission of Jesus. Jesus Christ comes to us 
 as the Savior of mankind. The very name implies 
 his mission. Jesus Christ — the Anointed Savior. 
 All those who came in the name of Jehovah on 
 a special and exalted mission were consecrated 
 to the service by anointing. And thus the impor- 
 tance of his mission was implied when he was 
 called the "Anointed." The name of Jesus means 
 
PRINCIPLES OF CHRISTIANITY. 37 
 
 much, and was not bestowed upon him without 
 a reason. The name gives us in a few words 
 the object and design of salvation. In Matthew 
 1: 2i, we read that the proclaiming angel said unto 
 Joseph, " Thou shalt call his name Jesus." Why? 
 Then listen attentively to the reason: "For he 
 shall save his people from their sins." What vol- 
 umes of simplicity here ! We read much about 
 "atonement," "salvation," "vicarious suffering," 
 and I do not know how many more theological 
 terms. When we have read all about these terms, 
 we are more in the brush than when we com- 
 menced to try to understand. Oh, the time and 
 talent that has been wasted explaining — I hardly 
 know what to call it, so I shall say — some people's 
 ideas, for they are not the Lord's. Here the angel 
 tells us what Jesus came for. He came to save 
 the people from what ? Their sin. To accomplish 
 this they must follow him — not only in his teach- 
 ing, but in his example. Little by little, step by 
 step, he leads us through all the experiences of life 
 into the world beyond. His teaching is not merely 
 a system of worship to be followed ; but a system 
 of living to be lived out. The world is steeped in 
 sin, he came to cure it, if we do but allow him to 
 teach us. 
 
 The Ten Commandments. But let us go back, so 
 that we may understand Christianity. When the 
 
38 THE GOSPEL ACCORDING TO JESUS. 
 
 people of Israel left the bondage of Egypt, and 
 were fairly launched in the wilderness, under the 
 leadership of Moses, acknowledging no master nor 
 king but God, He gave them a code of laws for 
 their guidance. These laws are generally called 
 the " Ten Commandments." Did you ever analyze 
 them? See how easily they divide themselves into 
 two great divisions — our duty to God, and our 
 duty to man. The first four contain our duty to 
 God, the remaining six our duty to each other. 
 When Jesus came on earth he did not come to de- 
 stroy the law and the prophets, but to fulfill. See 
 how grandly he did this. The Jews accused him 
 of trying to kill the old law, but they were blinded 
 by hatred and prejudice. He showed them that 
 his interpretation of the law was the only true one. 
 The Ten Commandments are as much in force to- 
 day as the} 7 " ever were. They are the laws of 
 heaven. Jesus came to show us how they could be 
 kept. Read his Sermon on the Mount. Hear how 
 he tells us that love is to be the great motive power 
 of all our actions. 
 
 Love, not duty, the proper motive. The Jews were 
 led by a kind of sentimental, stern duty. Jesus tells 
 us that love, not duty, is to be the power that will 
 enable us to obey God. He came to save his peo- 
 ple from their sin. Sin was the leprosy with which 
 the human family was stricken. Jesus held up the 
 
PRINCIPLES OF CHRISTIANITY. 39 
 
 antidote, "As Moses lifted up the serpent in the 
 wilderness, so uinst the Son of man be lifted up." 
 Yes, lift up the Son of man. Lift up his teaching. 
 It contains the only antidote for the great sin- 
 poison. It is the law of love. That is how we 
 can lift up Jesus — by lifting up his Gospel of love. 
 Love the great antidote. "Love," says the apos- 
 tle, "is the fulfilling of the law." Of course it is. 
 Get a man full of love, and you get him full of 
 obedience and religion and salvation. Heaven is 
 full of love, Jesus is the connection. Then if w T e 
 must get full, let us hold on to Jesus and be filled 
 with the heavenly gift. Jesus said in answer to 
 a question, " Thou shalt love the Lord thy God 
 with all thy heart, and with all thy soul, and with 
 all thy strength, and with all thy mind; and thy 
 neighbor as thyself." Then he adds, " This is the 
 law and the prophets." If a man is filled with 
 love to God — if he loves him with all his heart, 
 and soul, and strength, there is no fear but that he 
 will worship him truly and completely. So if a 
 man loves his fellow-man, there is no fear that 
 he will steal from him, or that he will abuse him, 
 or injure him in any way. To keep from abusing 
 and deceiving him he must love him. So then 
 love to God and man is the way to do our duty 
 to them. Thus love becomes the fulfilling of the 
 law. 
 
40 THE GOSPEL ACCORDING TO JESUS. 
 
 Why love is the greatest. Again, love is the 
 greatest of all virtues : " Now abideth faith, hope, 
 charity, these three; but the greatest of these 
 is charity." Why is love the greatest? It will 
 accomplish most. See how much love accom- 
 plished in the world's redemption! "God so loved 
 the world that he gave his only begotten Son." 
 Then, again, faith is only necessary for this life. 
 Faith gives us that sight with which we can pene- 
 trate beyond this life. But in eternity we shall not 
 need it, as we shall then be able to see what we have 
 believed in. This, too, is the way with hope. Hope 
 is the sunshine of our lives, giving us light to cross 
 over the dark rivers of despondency. But in eter- 
 nity hope is not needed. It will give way to the 
 reality. But love will live forever. It will span 
 over the gulf with us. The grace of love will 
 never die. Thus it is the greatest, not only be- 
 cause of the power there is in it, but because it 
 will live forever. It is infinite and eternal. Re- 
 member God is love. As long as God lives, so 
 long will love exist. They are inseparable. 
 
 The church known by her love. Again, love is the 
 distinguishing mark of the Christian. " By this 
 shall all men know that ye are my disciples, if ye 
 have love one to another." The greatest hypo- 
 crite can pretend to pray, and can don a religious 
 garb, but he cannot pretend to love. Love and 
 
PRINCIPLES OF CHRISTIANITY. 41 
 
 hatred will show themselves in a thousand little 
 ways. Every word, every movement of the body, 
 everv look, will manifest either love or hatred. It 
 will break out a hundred times a day unbidden. 
 The reason Jesus condemned the Pharisees was 
 not because he condemned their doctrine, but be- 
 cause they killed or made of none effect the com- 
 mandments of God by their tradition. The com- 
 mandment of Grod was to love. Their traditions 
 taught them to act unkindly to all who did not be- 
 lieve as they did. So they made love of none 
 effect. Thus Christianity is love. Love must 
 reign in the church. People must behold it, and 
 beholding, they will admire. It is the great mag- 
 net that will draw the nations to Jesus. The 
 world is love-sick — it is pining for more love. 
 There is so much selfishness and ingratitude in the 
 world that souls get weary. So let us throw wide 
 open the doors of the church. Let the light of 
 love go far out into the world, so that it may be 
 a kindly beacon light to the weary sailor, tossed on 
 the tempestuous billows of life, anxious to anchor 
 his bark safely within the vale of eternal bliss. 
 Let your light so shine out, brethren. Trim your 
 lamps, fill them up with divine grace, and then let 
 them burn for Jesus and mankind. 
 
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 — Selfish- 
 ness 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. 
 
 "■Wnerefore by their fruits ye shall know them.' 1 '' Matt. 7: 20. 
 
 An immutable law. This is one of the immuta- 
 ble laws of God. We estimate the value of things 
 as they add to our comfort or wealth. In the veg- 
 etable kingdom a tree or plant is valuable as it 
 answers the purpose for which it was obtained. In 
 the animal kingdom, the value of a beast is esti- 
 mated in accordance with his usefulness. So, even, 
 in the human being, the true value of man is not 
 his appearance or position, but the benefit he is to 
 his fellow-creatures and the world in general. So 
 Jesus lays down the principle, that a man is to be 
 judged by the actions of his life. These are the 
 scales in which he will always be weighed. We 
 judge each other according to this rule. It is the 
 law which will regulate the decision of the world. 
 
 42 
 
FRUITS OF CHRISTIANITY. 43 
 
 And in the Bible we are told that God will also 
 judge us by our actions. 
 
 What morality is. Moral character is man's only 
 real property. Man has really nothing that he can 
 call his own, but this. His wealth, land, or other 
 property, is only his in an inferior sense. His ex- 
 istence is not his own. His whole being belongs to 
 God. "All souls are mine," saith the Lord. But 
 character is the product of man's free and inde- 
 pendent agency, and is peculiarly his own — he is 
 the creator of it. We have often heard morality 
 denounced by ignorant, thoughtless men from the 
 pulpit. Morality is one of the objects of Christian- 
 ity. We must recognize it in its proper place, and 
 at its proper value. Morality without Christianity 
 lacks power and vitality. Christianity without 
 morality is a fraud and a lie. Better have mor- 
 ality without Christianity than not have it at all. 
 
 It is the creation of man. Moral character is 
 the only measure of man's real worth. Sometimes 
 men are considered great according to the power of 
 their genius, the extent of their attainments, the 
 amount of their social influence, or the magnitude 
 of their secular possessions. But in the sight of 
 God a man is great or otherwise according to the 
 texture and quality of his moral character. If 
 that character is after the great example of Jesus, 
 pure, and full of practical sympathy, though ha- 
 
44 THE GOSPEL ACCORDING TO JESUS. 
 
 may have to struggle with poverty, and be clad in 
 rags, and have only a hut for his dwelling, yet in 
 the sight of God he is great, angels will be his 
 willing servants, and Jesus will call him brother, 
 and God will welcome him among his favored chil- 
 dren. 
 
 It is a prominent feature of Christianity. This 
 moral character is the only possession he will bear 
 with him to the other world. Earthly possessions, 
 home, friends, and even our own bodies, we will 
 leave this side ot eternity, but moral character we 
 will carry with us. Our character is the source 
 whence springs our eternal weal or woe. The 
 germ of paradise, or the fuel of hell, is enwrapped 
 in every character. We must allow character to 
 have its proper place in the arrangement of things. 
 The Roman Church is blamed for laying too much 
 stress on good works. But does not the whole 
 world admire charity and sacrifice, no matter by 
 whom they are practiced? But is it not a fact 
 that the Protestant churches lay too little stress on 
 good works? We hear much in the churches 
 about grace, and faith, and hope, and religion, but 
 very seldom are good works mentioned. Charity 
 and sacrifice are talked about as if they were dis- 
 tinctly separate from religion. Indeed sometimes 
 they are mentioned as if they were antagonistic to 
 the religion of Jesus. So much is this the case 
 
FRUITS OF CHRISTIANITY. 45 
 
 that many of the churches are barren of practical 
 religion, and people act as if Christianity consisted 
 of nothing else than ceremony and form. Yet, 
 the greatest sermon ever preached on earth — that 
 from which the basis of this chapter is taken, con- 
 sisted of nothing but moral teaching. 
 
 The controlling principle in man. The heart con- 
 trols the man. There is a principle in man which 
 governs his actions, The allusion to the thorns, 
 and grapes, and figs, and the " corrupt tree," and 
 the "good tree," in the mountain sermon, justifies 
 us in concluding that what the governing instinct 
 is to a brute, and what the vital sap is to a tree, the 
 disposition of the heart is to the man. It is out of 
 the heart the issues of his life proceed. The un- 
 derlying element of character, like the principle of 
 life in all its forms, assimilates everything to itself, 
 turns everything into its own essence. Life in the 
 tree turns everything it appropriates into tree. Life 
 in the animal turns everything into animal. The 
 rose transmits all into rose, and the vine all things 
 into vine. The wolf all things into wolf, and the 
 man all things into man. Now, the controlling 
 disposition of man acts in this way. If this dis- 
 position be sensual, it turns everything into sen- 
 suality ; if it be selfish, it turns everything into 
 avarice; if it be religious, it turns everything into 
 religion. So a man, truly a follower of Jesus, will 
 
46 THE GOSPEL ACCORDING TO JESUS. 
 
 use every opportunity and privilege for the good of 
 mankind. Jesus came to benefit mankind. He 
 came to bring a blessing on earth — yea, and the 
 earth was blessed. He taught that religion was 
 divided into two great parts — love to God, love 
 to man. He showed his love to God by loving his 
 fellow-men. Love is the fruit of religion. Love 
 performs only good actions. So the church organ- 
 ized to carry on the work of Jesus, is to bless man- 
 kind. If it does not do this, it is a failure. So 
 every individual is expected to yield some of this 
 divine fruit. This fruit consists of the actions of 
 the life. 
 
 How to recognize the true church. Looking around 
 us to-day at the diversity of opinions concerning 
 religion and the Bible, it is enough to bewilder 
 a poor earnest seeker after truth. One says, " We 
 alone are right." Another, pointing with pride to 
 his church, says, " Look at our prosperity, is not 
 that enough to convince you?" And so we look 
 from one to another, and are astonished. All claim 
 allegiance to the same God, and profess to believe 
 in the same Bible, and yet how different. Then to 
 quiet all our doubts and fears the Lord says, " By 
 their fruits ye shall know them." Ah! then here 
 is the test. Here is a criterion by which we can 
 all come to a definite conclusion. We have but to 
 notice and weigh the actions. W r e believe that the 
 
FRUITS OF CHRISTIANITY. 47 
 
 principal object of the church is to worship God 
 and benefit mankind. Therefore whatever is not 
 directly or indirectly in either of these two chan- 
 nels is not right. 
 
 Selfishness not found in the true church, At one 
 time the Lord entered the temple and found it used 
 by merchants and traders for the carrying on of 
 their business. He not only denounced them, but 
 violently expelled those intruders from the sacred 
 place, saying, "My house shall be called a house of 
 prayer, but ye have made it a den of thieves." In 
 another place it says, "But ye have made it a 
 hcuse of merchandise." How often are the privi- 
 leges of the church abused ! The church should be 
 a divine and necessary school to educate, purify and 
 perfect our social natures. Here the affections of 
 the soul are drawn out by the sublimest influences 
 of God upon the mind. Man should lose all proud 
 ideas of external distinction here, and feel that he 
 stands on the same common basis as the poorest 
 man that walks the globe. Man requires the 
 strong influences of religion to take him out of the 
 narrow circle of his own individual interests, to 
 break clown those barriers of selfhood that shut 
 the soul up in itself, and to bring him out into the 
 great sphere of universal interests. Then, when 
 we see men and women, so puffed up by too great 
 an opinion of themselves, that they cannot treat 
 
48 THE GOSPEL ACCORDING TO JESUS. 
 
 their fellows with respect, or even condescension, it 
 is the wrong kind of fruit. The church is not to 
 be the receptacle for selfishness, conceit, or pride. 
 The church not for u fairs" etc. Then, again, the 
 church is a place for the exercise of piety and phil- 
 anthropy. The temple of God is a house of prayer. 
 The spirit of prayer is the realization of the creat- 
 ure's dependence upon his Creator. What Christ 
 did in the temple, we may rest assured is right to 
 be clone within its sacred precincts. Jesus healed 
 the sick there. It is a place not merely for the 
 cultivation of the spirit of prayer, but for the cul- 
 tivation of true benevolence. It is as religious to 
 feed the hungry, clothe the naked, and heal the 
 wounded in the temple, as it is to pray. But the 
 Lord found people using the sacred place for mer- 
 cenary purposes. They bought and sold and bar- 
 tered. The people needed these things for the 
 services of the temple. And if such would be per- 
 mitted at all, surely it would be permitted now. 
 But no, the Lord condemned it severely. What 
 would the Lord say to some of the practices in 
 many of our modern churches ? The sacred place 
 is defiled by having "fairs," "bazaars," "socials," 
 and we hardly know what, at these gatherings, 
 questionable practices, such as gambling, asking- 
 exorbitant prices for articles, and, in fact, turning 
 the house of God, not only into a house of mer- 
 
FRUITS OF CHRISTIANITY. 49 
 
 chandise, but into a den of thieves. These prac- 
 tices ought to be condemned without mercy. 
 
 How it becomes a "house of merchandise" and a 
 u den of thieves." The church is desecrated when 
 it is used as the means of temporal gain. Those 
 sordid barterers that Christ denounced and ex- 
 pelled did this. They made a trade of religion. 
 What millions do the same even in Christendom 
 to-day? Every man that makes religion an engine 
 for political or secular ends; every minister who 
 officiates for the sake of its temporal emoluments ; 
 in fact, every individual who in any way connects 
 himself with religion from selfish and secular con- 
 siderations, commits a profanation identical in 
 principle with that of those whom the Lord drove 
 out of the temple. We often find that these ques- 
 tionable practices carried on at church fairs and 
 socials, are excused, because the object is either to 
 pay the minister's salary, repair the church, or 
 some other good thing. Therefore the object 
 justifies the means What a fallacy! In nine 
 cases out of ten, there is a rivalry between the 
 churches. Some church has what another has not, 
 so the inferior one is not going to be outdone. 
 They either are too poor or too stingy to contribute 
 the money outright, so a " fair " is planned. The 
 devil is invited to help beat that other church 
 around the corner. In either case it is wrong. No 
 
50 THE GOSPEL ACCORDING TO JESUS. 
 
 church ought to have what it is too poor to buy. 
 To covet what a richer church happens to have, and 
 want it merely out of a spirit of rivalry, makes 
 the sin all the greater. The practice of turning 
 the house of God into a house of merchandise for 
 the purpose of feeding the vanity is getting en- 
 tirely too common, and needs to be denounced 
 without mercy. That kind of fruit is not only 
 bad, but rotten ; within it is death and pestilence. 
 If all this was bad in the Lord's day, it is wrong 
 in the year of grace, 1888. Age never makes a 
 wrong right. 
 
 Where shall we draw the line^ Where will you 
 draw the line? is a great question. Where God 
 has drawn it, is the surest reply. Religion has 
 often suffered from its professed adherents. If 
 there has been no conversion, the controlling prin- 
 ciple is narrow, selfish, and carnal. Therefore the 
 fruit of such a life must be bad. Gloomy counte- 
 nances, sombre attire, and stern manners, have 
 repelled the young, and given religion a bad odor. 
 God made man to be happy. He has placed at his 
 disposal the means to reach that happiness. Par- 
 ents will say, "Our children must have recrea- 
 tion." And the probability is, that they will dive 
 into very questionable, if not sinful pleasures. 
 Some people's views have changed considerably 
 concerning certain pleasures ; but notwithstanding 
 
FRUITS OF CHRISTIANITY. 51 
 
 the change of men's minds, the Bible with its 
 truth remains unchanged. 
 
 75 dancing wrong ^ How often are we asked if 
 dancing is wrong. People will justify it by saying 
 it is good exercise, that it gives grace to the move- 
 ments, and so forth. But let us analyze. Why is 
 dancing better exercise than running or washing ? 
 For in many cases those who have a passion for 
 dancing are not over-fond of making themselves 
 useful at home. On the contrary, they are often 
 found to be indolent, and sometimes rather unduti- 
 ful. The atmosphere of a dance-room is not very 
 conducive to industry and good training. Again, 
 if it is merely to develop a good form, why do 
 not members of the same sex dance together? 
 There may be no harm sometimes in dancing, yet 
 we know instances where it was the first step to 
 ruin. It is not so much the mere act, but the 
 principle that prompts it that must be taken into 
 consideration. The same also may be said of card- 
 paly ing, horse-racing, and kindred amusements. 
 What minister would, after his discourse, ask the 
 prayers of the congregation for this dance, or that 
 game, or the other. race? Yet if there was noth- 
 ing wrong in them, it would be right to ask the 
 Lord's blessing. Our own better judgment and 
 conscience would draw the line between religion 
 and dancing. 
 
52 THE GOSPEL ACCORDING TO JESUS. 
 
 Where to draw the line. Let us draw the line 
 where journalists draw it. To increase the sale of 
 newspapers, you will see some inconsistency of 
 a minister flaunted in glaring headlines, — "Great 
 Clerical Scandal," — "Preacher in Trouble," — 
 "Hypocritical Professor of Religion." Worldly 
 journalists condemn actions in professors of re- 
 ligion that they themselves would indulge in with- 
 out hesitation. People expect a great deal from 
 those who profess to be Christians. 
 
 Let us draw the line where the condemned felon 
 in the cell and on the scaffold draws it. How 
 often do we hear men, about to be launched into 
 eternity from the scaffold, advise the young to 
 beware of the dance and the card-table. They 
 look back- and trace the beginning of their terrible 
 career to one of these evils. Some say that we 
 must not be too strict or too particular. To 
 whom do we say this ? Surely not to the cashier 
 while locking up the safe which contains our 
 money. They cannot be too particular about that. 
 We will not say it to the banker who holds our de- 
 posits. We will not say it to our lawyer who is fill- 
 ing out our title deeds. We will not say it to our 
 physician about to prescribe for ourselves or our 
 families. Let us then remember that the destiny 
 of ourselves and our children is of vital import- 
 ance. Let our recreations then be elevating. 
 
FRUITS OF CHRISTIANITY. 53 
 
 Draw the line where it will be drawn in eternity. 
 It is God's line. We dare not change it. Man 
 makes lines, but they are imperfect and crooked. 
 About some things we are very strict, about others 
 we are very loose. Generally we are too strict 
 about the more harmless things, and too loose 
 about the more important. It is the old story 
 of tithing mint, anise and cummin, while we reject 
 mercy and love. Remember that we shall be 
 judged by our fruit. Then let us do all in our 
 power to produce that which is good. 
 
CHAPTER Y. 
 
 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, 
 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. 
 
 "So is the kingdom of God, as if a man should cast seed into the ground." Mark 4 : 26. 
 
 God's laws are unchangeable. We see them above 
 us, beneath us, and around us. The same law that 
 governs the stars and planets in their revolutions, 
 governs the nations of earth in their complex vari- 
 ations and repetitions of historical facts. The same 
 law that governs and follows the seed when it is 
 cast into the ground, and causes the germ of life to 
 burst through its tiny shell, and spring up into 
 a plant, and then bear fruit similar to that which 
 was sown, governs the life and actions of man. 
 We recognize the law of natural growth so readily. 
 We have become acquainted with it, because it has 
 been so often repeated. " Whatsoever a man sow- 
 eth, that shall he also reap," is a divine law in the 
 spiritual as well as the natural world. When we 
 sow turnip seed, we do not expect radishes. When 
 
 54 
 
CHRISTIAN GROWTH. 55 
 
 we plant apple trees, we do not expect tomatoes 
 or watermelons, but apples. When we sow barley 
 we expect barley, and not oats. So it is in the 
 spiritual world. When we sow love, we reap love. 
 When we sow hate, we reap hate. Love and hate 
 in their turn invariably produce love and hate. 
 
 Man, the great exception. We said that whatso- 
 ever is sown will be reaped. We recognize the 
 truthfulness of this assertion in nature. But in 
 the whole realm of nature and grace, there is one 
 exception to this general rule, and that is — man. 
 By looking around us we behold the bounties of 
 nature — the great blessings that are bestowed 
 upon us by the great power that controls "nature" 
 — nature's God. For all the great blessings of 
 nature that are bestowed upon us, what does man 
 give in return ? Then when we open the pages of 
 history, and behold the foot-prints of God every- 
 where, what has he received in return? No matter 
 whether we look into the realm of nature, history, 
 or religion, we see only love, love, love everywhere, 
 from the great Creator and Benefactor, and what a 
 poor harvest is the result of so much love-sowing! 
 But let us carry out the similitude. 
 
 The kingdom of God is like a seed soivn. This 
 is reiterated through four parables. What happens 
 when a seed is sown ? By the mysterious processes 
 of nature, the secret of which no scientific investi- 
 
56 THE GOSPEL ACCORDING TO JESUS. 
 
 gations are able to reveal, the seed gathers out of 
 the mineral earth matters and juices, and trans- 
 forms them into vegetable tissues. It converts the 
 dead into the living. It converts the clay and 
 loam, here into wheat, there into barley, now into 
 apples, and now into peaches. The meadow be- 
 comes a home of chirping insects, a city, of life; 
 the vale becomes a forest, a nesting place for birds > 
 The transformation and growth of a seed is more 
 wonderful than that which occurred, when, at a 
 word, Christ changed water into wine. It is like 
 that which took place when God said, u Let there 
 be light," and light was; and when a new world 
 sprang up at his command out of chaos. The 
 transformation is radical ; it is a change of nature, 
 of form, of substance. 
 
 The seed or the soil, in themselves, not promising. 
 Let us pick up the seed and examine it. There is 
 nothing in the seed that we can expect such a revo- 
 lution. Look, too, at the soil. Gather your hands 
 full, examine it. And in the soil we see nothing 
 that would cause us to look forward to such a 
 result. It is but a seed ! It is but soil — common 
 earth! And there is nothing in either to give 
 promise or prophecy of the future revelation. 
 
 So when we go back and look at the seed of 
 Christianity, surely looking at it from a carnal 
 standpoint, there was nothing that would give 
 
CHRISTIAN GROWTH. 57 
 
 promise of the great results that have flooded 
 the world. The prophecy of Isaiah expresses the 
 unpromising outlook from the Savior's social po- 
 sition and surrounding: "For he shall grow up 
 before him as a tender plant, and as a root out 
 of dry ground: he hath no form nor comeliness; 
 and when we shall see him, there is no beauty that 
 we should desire him." This was so literally ful- 
 filled. When we remember Jesus as the son of a 
 humble carpenter, of one of the most despised vil- 
 lages of poor down-trodden Palestine ; when we 
 see him roaming through the land of the Jews, 
 with his twelve obscure, illiterate, bronzed, hard- 
 fisted sons of toil as his only companions, homeless 
 and poor, we cannot but realize the insignificance 
 of his birth, position, and influence viewed from 
 a worldly point of view. We should not forget his 
 accusation, suffering, and disgraceful death — the 
 death of a criminal-slave; and what a bearing 
 this has in establishing the truthfulness of the 
 prophecy. The destiny of the whole structure of 
 Christianity, left in the hands of eleven unlettered 
 men. Surely there was nothing in this seed to 
 give promise or prophecy of the ultimate grand 
 result. Neither, indeed, could we expect much 
 from the soil into which the seed was cast. The 
 self-righteous, vindictive, and jealous- hearted Phar- 
 isees, the cruel prejudices of the Jew, the proud, „ 
 
58 THE GOSPEL ACCORDING TO JESUS. 
 
 contemptuous Roman, the philosophic, conceited 
 Greek, and the general opposition of all the hea- 
 then idolaters, was such that there seemed little 
 hope for the simple truth of Christianity. 
 
 The plowshare of repentance. The kingdom of 
 heaven is a growth. This is a law of God every- 
 where. Wherever there is life there is growth. 
 And if we want to comprehend the growth of grace 
 in the heart, we must look into the great book of 
 nature and from its pages read the answer to our 
 question. The kingdom of God is within us. It is 
 in the soul that we look for the growth of the seed. 
 If any of us had a field overgrown with weeds, 
 and we desired to cultivate it, and sow good, useful 
 seed, what is the first thing we would do? We 
 would get out the old plow and^go to work, not 
 only to break up the soil, but to tear out the weeds 
 by the roots and bury them. So is it with man. 
 The heart of man is fertile soil. It is overgrown 
 with weeds of sin. To sow the seed of the gospel 
 in the midst of these weeds, and expect it to grow 
 and yield, would be as unprofitable as if we were to 
 sow wheat in a weedy field. So the plowshare of 
 repentance must tear up the heart, the weeds must 
 be rooted out and buried. How beautifully £his 
 harmonizes with the means of grace that he has 
 provided! We not only repent; but the old man, 
 the man of sin must be buried — buried with him 
 
CHRISTIAN GROWTH. 59 
 
 in baptism. So we must have a rite that typifies 
 this. The Lord thus teaches us eternal truths 
 through these homely figures. 
 
 The harrow of affliction. Then after the heart is 
 torn up by the plowshare of repentance, the soil is 
 so hard and lumpy, that it needs the harrow. So 
 God often sends the harrow of affliction to pulver- 
 ize the heart, and bring it to the condition which is 
 best fitted for the development and growth of the 
 seed. 
 
 Cultivation and knowledge. The next thing needed 
 is cultivation. This is another of God's laws. 
 Good, useful plants and trees need careful cultiva- 
 tion to give them the proper development. Weeds 
 need no cultivation. All that is necessary to their 
 growth is to be left alone. So it is with the soul. 
 The soil of the heart needs cultivating to make the 
 seed successful and the harvest sure. How perse- 
 veringly and constantly does the good farmer 
 watch the growing crops, keeping down the weeds, 
 working and coaxing the young plants to spring up 
 and yield ! Thus it is in the realm of grace. The 
 weeds of sin need no cultivation. All that is nec- 
 essary to their growth is to be allowed to grow 
 without molestation. Sin will soon develop amidst 
 spiritual inactivity. But the good seed needs con- 
 stant care to develop. 
 
60 THE GOSPEL ACCORDING TO JESUS. 
 
 There are laws and rules of cultivation. A viola- 
 tion of these laws places the crop in jeopardy. The 
 more closely these laws are adhered to, the better 
 and the surer the success. God did not reveal to 
 man the laws of cultivation, because God has so 
 created man, with intelligence, ambition, and a 
 constant thirst for knowledge and advancement, 
 that experience would develop these laws as neces- 
 sity would require. So has it proven to be. As 
 man has multiplied, and his wants become more 
 pressing and varied, he has delved into the depths 
 of science, so that he has been able to meet 
 every emergency. No sooner is a want felt in 
 the great struggle of humanity than a new dis- 
 covery or invention brings to light the very thing 
 needed. 
 
 In grace, revelation necessary. But in the realm 
 of grace it is different. Man with his carnal heart, 
 and sinful propensities, and selfish disposition, 
 would never be able to bring to light a plan of 
 salvation with its means of grace. Man's power to 
 invent and explore has a limit. It cannot fathom 
 infinity. As the spiritual and infinite is beyond 
 the reach of man, nothing but a direct revelation 
 of God would give us light to cultivate this good 
 seed so that there may be a growth and a sub- 
 sequent harvest. 
 
CHRISTIAN GROWTH. 61 
 
 Transformation. Again, another lesson we may 
 learn from this common illustration. The growth 
 is accomplished by a process of transformation. 
 The plant as soon as it sprouts from the seed, and 
 begins to hold its head out above the soil, and 
 breathe a new atmosphere, is no more the seed 
 than the oak is the acorn, or the chicken is the 
 egg. It is indeed completely new, and may be 
 a true sample of evolution — the only true evo- 
 lution that is beyond all doubt and question. The 
 plant is a new form in the existence of the seed. 
 So after the seed of truth has been firmly sown in 
 the heart, and the young plant begins to live in 
 a new atmosphere, it is a complete transformation. 
 In scriptural language the bursting of the seed of 
 truth and springing up into active growth, is called 
 the " new birth." The man is truly "born again." 
 There is quite a distinction made between the old 
 man and the new man. Living a new life, breath- 
 ing a new atmosphere, and reaching and pointing 
 heavenward, is a true picture of a converted soul. 
 
 The transformation or metamorphosis, as it is 
 literally, the latter being merely the Greek word, 
 is complete, and is caused by the Lord Jesus enter- 
 ing into the being of man. Thus he transforms 
 man into himself. It is the seed in the soil which 
 is the hope of its glory. The essence of the soil 
 enters into the seed and the plant, giving it the 
 
62 THE GOSPEL ACCORDING TO JESUS. 
 
 necessary nourishment. So, also, it is Christ in the 
 heart which is the hope of its glory. 
 
 The transformation of earthly love illustrates 
 this transformation of the divine love. The bride 
 and the husband act and react on each other, and 
 grow into likeness of soul through loving sympa- 
 thy. By constant and close communion of thoughts 
 and purposes, they become alike in their aspira- 
 tions, their tastes and fancies become similar, and 
 they are truly one in the strictest sense of the 
 word. The husband transplants his peculiarities 
 into the nature of the bride. So, too, are the feel- 
 ings and the sentiments of the bride implanted 
 into the life of the husband. The mother plants 
 the seed of her courage or cowardice or honesty or 
 dishonesty in the child, and reproduces herself in 
 him. Take the babe and place it in the arms of a 
 besotted, brutal, criminal mother. Let the little 
 one inhale the fumes of intoxication, and let the 
 first words that meet the tender ear be profanity, 
 and the child will grow up with the seed of vice 
 sown in the heart, which eventually develops and 
 ripens into that kind of fruit which is the curse of 
 humanity. But on the other hand, let it be cradled 
 in the lap of piety, inhaling religious instruction at 
 every breath, lullabied with the grand gospel songs 
 that echo through the memory of all subsequent 
 life, and the little one's first lisping is the offering 
 
CHRISTIAN GROWTH. 63 
 
 of a prayer at a mother's knee. Such seed tender- 
 ly sown in the young heart develops into a tree 
 bearing the glorious fruits of love and good works. 
 
 The coward on the battle-field puts panic in the 
 whole line, while the hero puts himself into the 
 heart of his panic-stricken comrades, and changes 
 cowards into heroes, and the rout into victory. 
 Thus the example and spirit of one influences the 
 hearts and conduct of those who are drawn toward 
 him by love. Jesus, by his life- teaching and spirit, 
 inspires those who look to him for help and guid- 
 ance. His influence, life, and teaching, are ever 
 present, and while we delight in these, and our 
 spirit imbibes his spirit, we become more and more 
 like him. In accordance with our desire for com- 
 munion with him, our lives are influenced, and we 
 become transplanted into his nature. Jesus is the 
 divine seed dropped in the dead soil. Whatever 
 community he enters he transforms. He makes it 
 Christian. He evolves out of pagan Saxons — 
 murdering, drinking, and roistering, — the Anglo- 
 Saxon race, whose virtues find their play hence- 
 forth in taming the wilderness of a new world. 
 
 The process is slow. The husbandman plants, 
 he sleeps and rises, night and day, and goes his 
 way; but the seed grows, and the harvest comes 
 slowly but surely. We see that God also works in 
 the realm of grace, and the crops are growing and 
 
64 THE GOSPEL ACCORDING TO JESUS. 
 
 ripening for the great harvest. The time seems 
 long to the impatient. Amid many trials and 
 afflictions, we sigh for the coming of the lord. 
 We wonder why the reign of love and peace is 
 so long coming. We forget that the clay of glad- 
 ness may come at any time for us. Before another 
 day revolves around the Lord may come to some 
 of us. 
 
 We notice the difference between man working 
 without God and with God. Let a man build 
 a house, nature straightway sets to work to undo 
 his building. Rust eats into the iron and decay 
 into the wood, little by little, time ravages and 
 destroys. But if a man plants seed into the soil, 
 nature proceeds to complete his unfinished work. 
 He sows a seed, and behold wheat ! He plants 
 a cutting, and behold a tree! Such is the differ- 
 ence of working alone and working with God. A 
 man endeavors to carve out his own destiny, and 
 build upon earthly foundation a home for him- 
 self, and all earth and hell seem to threaten him 
 and gain the victory. But the good seed is 
 dropped into the heart, lies there, is a long time 
 hidden, eventually sprouts, pushes forth the blade 
 and ear, and finally the full corn. Not always at 
 once, but after long delay. But it fails not. 
 
 Insignificant beginnings. A seed is a small thing, 
 and who can guess what may be the consumma- 
 
CHRISTIAN GROWTH. 65 
 
 tion ! The seed may be mustard-seed, the least of 
 all, the herb may be the greatest of herbs. 
 
 What more insignificant beginning than the 
 carpenter's son ! What greater consummation than 
 this Christianity, which shelters us from oppres- 
 sion, and from whose branches the songs of praise 
 pour forth, filling the air with joy. 
 
 What more insignificant beginning than the ob- 
 scure monk, nailing, with trembling hand, his 
 theses on the gate of the church at Wittenburg ! 
 What greater consummation than the Reformation 
 with its freedom in church and state, growing of 
 itself beyond all possible conception of the monk, 
 the sower. 
 
 What so insignificant as a word, a mere puff of 
 air, a wave of sound ; but what lives so immortal, 
 so deathless an existence ! The temples of Egypt 
 are in ruins, but the ten words which God spoke to 
 Moses still live, because they were sown in human 
 hearts. 
 
 Of the temple of Herod, forty-three years in 
 building, not one of the stones is left upon another; 
 but the simple story that Christ told his peasant 
 congregation of a husbandman going out to sow, 
 will never die, and will never cease to gain wider 
 and wider audience and influence till human hearts 
 no longer need its inspiration. 
 
CHAPTER VI. 
 
 WHAT CONSTITUTES CHRISTIAN BAPTISM. 
 
 Baptism generally acknowledged by all sects — A poor soul con- 
 verted — D sires 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 — Immer- 
 sion is baptism. 
 
 "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and 
 of the Son, and of the Holy Ghost:'' Matt. 28: 19. 
 
 Baptism generally acknowledged by all sects. All 
 Christian denominations, with few exceptions, ac- 
 knowledge baptism. All use, or pretend to use, 
 the same formula, found in Matthew 28: 19. With 
 all the existing shades of belief, it is almost im- 
 possible to form a satisfactory opinion. No matter 
 how much the different sects may vary from one 
 another, each one advances truth that has, of 
 course, a certain amount of plausibility in it, that 
 entitles it to a hearing. The differences are so 
 radical, that it seems almost an impossibility for all 
 to be right. Then where shall we go to have the 
 truth established beyond a doubt? They all seem 
 equally earnest in the advocacy of their different 
 forms. One advocates sprinkling, another pour- 
 ing, and still another, immersion, as the true 
 
 6ti 
 
WHAT CONSTITUTES CHRISTIAN BAPTISM. 67 
 
 and only mode of baptism. And even the immer- 
 sionists have a difference. While one class has 
 but one action, another claims three actions to be 
 the apostolic mode. Then, again, there are others 
 who claim that no outward ordinances are neces- 
 sary. In fact, they entirely cancel all rites and 
 ceremonies in ordinances. Then the strangest 
 thing in all this is, that all take the same book 
 as their instructor in the religious life. 
 
 We do not want to cross swords with any Chris- 
 tian body that may differ with us. Neither do we 
 desire to unchristianize those who do not observe 
 the Christian rites just as w T e do. We are anxious 
 to appear before the world in our proper light. 
 Our great claim is that these ordinances were 
 instituted for the purpose of benefiting the soul, 
 and our present object is to bring out the design of 
 these outward forms. Investigation is the only 
 way by which we can arrive at the truth. We 
 want no guide nor reference but the Bible. In it, 
 we will obtain all the information and facts that 
 will lead us to the mind of God. We claim no 
 superior knowledge, but appeal merely to the com- 
 mon sense of the people, presuming that they have 
 an earnest desire to do the will of God. Our ob- 
 ject is not to tear down, but rather to build up 
 a structure that will stand the test of time and 
 eternity. 
 
68 THE GOSPEL ACCORDING TO JESUS. 
 
 A poor soul converted. Let us suppose, then, the 
 case of one who is convicted of sin, and is anxious 
 to enter the ark of safety, where the storms of 
 eternity can never harm him. The person is not 
 only convicted, but converted. That is, he is con- 
 vinced that a worldly, selfish life is in direct op- 
 position to the will of God, and having truly 
 repented of former misdeeds, he is not only sorry 
 for them, but he has received a sufficient amount 
 of the spirit of holiness, to make him willing 
 to leave the broad road of wrong-doing, and enter 
 through the strait gate into the narrow way 
 that leads to life eternal. This, of course, will 
 bring about a complete change of life — this is true 
 repentance. Repentance, in its simplest and most 
 primitive definition, means nothing but a change of 
 mind; but a change of mind so radical that a 
 complete change of life is the result. 
 
 Desires to become a child of God. This poor, 
 earnest soul desires to become a child of Grod. 
 Knowing that repentance, faith and baptism are 
 necessary to salvation, he starts out to accomplish 
 these. Repentance, we will suppose, has already 
 been accomplished. He believes with all his heart 
 in the Savior of mankind, and is anxious to become 
 his true follower. Here, then, at the threshold of 
 his Christian life, he meets an obstruction. When 
 he comes to baptism, every one. has a different 
 
WHAT CONSTITUTES CHRISTIAN BAPTISM. 69 
 
 opinion. The claims of each seem to be equally 
 convincing, now what is the poor soul to do? 
 There is only one course open to him, and that 
 is, an appeal to the Bible. 
 
 Meets an obstacle. In the first place, "baptize" 
 is not an English word, that is, we never use it but 
 in a religious sense. Then if we are unacquainted 
 with the Greek, we are entirely at the mercy of 
 the scholars. However, as they differ very ma- 
 terially, we have no other course open to us than 
 to appeal to the BIBLE itself. The word "bap- 
 tize" is but the Greek word anglicized, that is, put 
 into an English form. This word is never used in 
 a common way like other words. We must keep 
 in mind, that when Jesus lived, and the apostles 
 wrote, Greek was the leading language of the civil- 
 ized world. We must not forget this. The Lord 
 Jesus Christ did not use language that was beyond 
 the comprehension of the people to whom he 
 talked. To do so would be unreasonable and the 
 height of folly. Then taking for granted that the 
 people understood the expressions he made use of, 
 those that were ready and willing conformed to his 
 commands. Surely one claiming to be the Son of 
 God, and establishing that claim with the most 
 astonishing miracles the world ever beheld — sure- 
 ly such an one, denying and sacrificing himself 
 as Jesus did, would not trifle with the feelings of 
 
70 THE GOSPEL ACCORDING TO JESUS. 
 
 the human family, whom he came to save. We 
 notice, also, how positive and emphatic he was in 
 his assertions, and how explicit in the issue of his 
 commands. Over and over again, he repeated the 
 same requirements, threatening terrible woes upon 
 the heedless and disobedient. Is it possible that 
 such a person as the Bible represents the Lord 
 Jesus Christ to be, would speak unmeaningly ? 
 Not one word do we read that the matter of 
 baptism is an optional one on the part of the 
 applicant. The whole difficulty arising out of the 
 differences of opinion concerning the meaning of 
 the Greek word, would never have occurred had 
 the word pam-ifr been translated. Words are the 
 means by which we make ourselves understood. 
 Therefore, when the Lord employed the words 
 of the language in common use, they meant some- 
 thing. Jesus in ushering in a new dispensation 
 did not want to mystify. There surely was but 
 one meaning to the word, or there would have been 
 some disputations. But we hear of no divisions 
 in the early church concerning the mode of bap- 
 tism. They were a unit in those days. They 
 understood the meaning of the word and so 
 obeyed it. One of the plainest proofs that the 
 people were united on the subject of baptism is, 
 that it is spoken of in the briefest manner possible, 
 as if the word itself was so plain that the people 
 
WHAT CONSTITUTES CHRISTIAN BAPTISM. 71 
 
 needed no enlightenment as to how the ordinance 
 of baptism was to be administered. Yet in the 
 record of the church, during and immediately after 
 the life of Jesus, we have certain expressions used 
 that will lead us in the right way during our inves- 
 tigation. 
 
 Why is "baptizo" not translated? At the very 
 beginning of our investigation, the question pre- 
 sents itself, why did not the translators translate 
 the word baptizo, as they did almost all other 
 words? To answer this intelligently, we must 
 appeal to some few facts connected with the history 
 of the translation of the Bible. The Protestant 
 Church had not long thrown off the Roman yoke. 
 She was young, and weak, and consequently very 
 timid. She still somewhat feared the power that 
 had been such a terror to the people of the Middle 
 Ages. When King James sanctioned the new 
 translation, known as the "Authorized Version," 
 he instructed the translators that certain "ecclesi- 
 astical " words were not to be interfered with, but 
 should be allowed to remain just as they were 
 at the time. Unfortunately ''baptize" was one of 
 these words the translators were instructed not 
 to touch. 
 
 What does it mean ? But to return to the person 
 whom we were supposing to be in earnest search 
 for the truth. We left him struggling amidst the 
 
72 THE GOSPEL ACCORDING TO JESUS. 
 
 different practices of baptism b}^ the various bodies 
 of Christians. He concludes to appeal to the Bible 
 itself, and gather therefrom the true mode. As he 
 reads the precious Word of God, he is impressed 
 more and more with the emphasis laid on baptism. 
 He reads Peter's sermon to the Jews at Pentecost, 
 and when at the conclusion, the conscience-stricken 
 thousands cried out, "Men and brethren, what shall 
 we do? " he recognizes an exact picture of his own 
 condition. How eagerly he reads the reply, " Re- 
 pent, and be baptized every one of you in the 
 name of Jesus Christ." Here, again, the word 
 "baptize" comes to taunt him. His desire to 
 arrive at the truth is greater than ever. 
 
 " Much water 11 a necessity. The investigation is 
 continued. In John 3: 23, he reads, "And John 
 also was baptizing in Mnon near to Salim, because 
 there was much water there. ' This is the first 
 ray of light, and he feels encouraged. Here the 
 student is told the reason of John's selecting iEnon 
 as a place of baptism — because "there was much 
 water there." The natural conclusion was, that 
 "much water" was necessary to baptism. 
 
 The applicant "in" the water. Then in the record 
 of the baptism of Jesus, it is related in Matthew 
 3 : 16, " And Jesus, when he was baptized, went up 
 straightway out of the water: and lo, the heavens 
 were opened unto him, and he saw the Spirit of 
 
WHAT CONSTITUTES CHRISTIAN BAPTISM. 73 
 
 God descending like a dove, and lighting upon 
 him." Here is another step in the attainment of 
 the desired knowledge. Jesus, after the baptism, 
 went up straightway out of the water. This, then, 
 is sufficient proof that Jesus was in the water. 
 The applicant was required to be in the water, 
 to have the rite of baptism administered. 
 
 "Both" ivent into the water. ' In the instance of 
 the baptism of the eunuch, in Acts 8 : 38, it is told, 
 " And he [Philip] commanded the chariot to stand 
 still : and they went down both into the water, both 
 Philip and the eunuch ; and he baptized him." Here 
 is another step — the applicant and the adminis- 
 trator were both in the water. " And he baptized 
 him," however, does not give the particular mode as 
 clearly as one would wish it to be given. But the 
 word "baptize" is getting somewhat cornered. By 
 this time strong impressions in favor of a partic- 
 ular mode are fast being made upon the mind of 
 the seeker after truth, and even these impressions 
 come without effort and unbidden. 
 
 Every evidence has its weight. With a strong sug- 
 gestion in the mind, after reading these incidents 
 of baptism, it was not so difficult to come to a con- 
 clusion. The hard part of the work in leading the 
 mind through the first steps toward a certain direc- 
 tion, seems to have been accomplished. The re- 
 mainder of the work was comparatively easy. It 
 
74 THE GOSPEL ACCORDING TO JESUS. 
 
 required so little now, to make the matter a settled 
 fact. Then there is evidence, which of itself would 
 be useless and unconvincing, yet in connection with 
 what has been found out is very corroborative. 
 In all investigations, where it is desired to arrive 
 at a certain fact, there is a kind of evidence that 
 leads the mind to a certain stage, and then other 
 testimony, which, of itself, would be useless and 
 inappropriate, but which, beyond the stage the 
 investigation had reached, is strongly corrobora- 
 tive. 
 
 "Buried" in baptism. To continue our investiga- 
 tion, Paul says, in Romans 6: 3, 4, "Know ye not, 
 that so many of us as were baptized into Jesus 
 Christ were baptized into his death? Therefore 
 we are buried with him by baptism into death." 
 He says, also, in Colossians 2: 12, "Buried with 
 him in baptism, wherein also ye are risen with 
 him through the faith of the operation of God." 
 This burial implies an overwhelming, a putting 
 out of sight. So now by this illustration of Paul, 
 without any difficulty, we conclude that immersion 
 is the mode of baptism. This idea conflicts with 
 no sentiment that has been uttered. And the more 
 we investigate, the more corroborative evidence is 
 brought to light. The repetition of the assertion, 
 "buried with him in baptism," at once shows that 
 the expression was not accidental. It rather im- 
 
WHAT CONSTITUTES CHRISTIAN BAPTISM. 75 
 
 plies that its peculiar fitness to suit the mode and 
 bring out some beautiful thought in connection 
 with the rite, was so expressive, that it could be 
 repeated. The repetition also implies emphasis. 
 As we proceed and become acquainted with the 
 design of baptism, we will find a fitness in the 
 expression that will be appreciated. 
 
 Immersion is baptism. Before we go further into 
 our subject, we must not forget to notice that the 
 fact that immersion is the primitive mode of bap- 
 tism can be further substantiated by substituting 
 the meaning for the word itself. Take, for in- 
 stance, the expression found in the record of the 
 baptism of the eunuch, "And he baptized him." 
 What we assert in this respect, we say with all 
 deference to the opinions of others, and we mean 
 no disrespect to anyone. The cause of truth de- 
 mands that all the evidence that can be brought to 
 bear on the subject under hand, should be pro- 
 duced. Let us, then, substitute "sprinkle" for 
 "baptize" in the above assertion, and see how it 
 sounds: " And he sprinkled Mm." This is an im- 
 possibility. How can a man be sprinkled? We 
 can sprinkle water or dust upon the man, but 
 we cannot sprinkle the man — at least, unless he 
 was ground to powder. Then let us try the word 
 "pour": "And he poured him." Here is another 
 impossibility. To pour a man, it would be neces- 
 
76 THE GOSPEL ACCORDING TO JESUS. 
 
 sary to dissolve him in strong acids into a liquid. 
 But as soon as we substitute the true meaning, the 
 sentence is comprehensive: "And he immersed him" 
 That is just what he did. We see no difficulty in 
 grasping this. This, then, agrees with the idea 
 of ''much water," and going "into" the water. 
 Thus, little by little, by a fair, unprejudiced in- 
 vestigation of the evidence, the truth will always 
 be attained. 
 
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 repent- 
 ance — The plainness of apostolic preaching. 
 
 "And there went out unto him all the land of Judaea, and they of Jerusalem, and were 
 all baptized of him in the river oj Jordan, confessing their sins.'' , Mark 1: 5. 
 
 Faith-and-practice worship. It is very difficult to 
 account for the many views that exist concerning 
 baptism. The majority of professing Christians 
 cling very tenaciously to their particular way. 
 Many strongly barricade all the avenues of ap- 
 proach, and resist to the death, all attempts that 
 may be made to storm their citadel of belief. Too 
 many of us consider the teachings of our youth, 
 and the particular faith which we have inherited 
 from our good parents, as sacred — yea, so sacred 
 are they, that to entertain the shadow of doubt 
 would be the grossest sacrilege. So, often this 
 strong adherence to a certain faith and practice 
 actually becomes worship. We believe the will of 
 God should control the actions of the church. We 
 have been endowed with intellect, and all the privi- 
 leges that are necessary to the full comprehension 
 
 77 
 
78 THE GOSPEL ACCORDING TO JESUS. 
 
 of our duties. To barricade the heart and the 
 will, and the intelligence, against all evidence that 
 may cause us to change our minds, is far from 
 right. There is a feature of faith - and - practice 
 worship that is really sinful, and begets narrowness 
 and ostracism. There is a line beyond which there 
 is danger. The will of Grod must be supreme, and 
 we must bend intellect, heart, and soul, and all, to 
 it. To bend the will of God to suit our ideas and 
 preferences does not manifest a childlike spirit, 
 which we are told the followers of Jesus must 
 possess. 
 
 Preponderance of evidence in favor of immersion. 
 The preponderance of evidence, both biblical and 
 otherwise, is largely in favor of immersion as 
 the mode of Christian baptism. As already said 
 in a previous chapter, when once the evidence has 
 led the mind to the formation of an opinion, or 
 only to lean in the direction of an opinion, then 
 an abundance of evidence will loom up, which, 
 of itself, would not be convincing, but, as corrob- 
 orative evidence, has its weight. 
 
 The baptism of the three thousand. We will notice, 
 first, that wherever an instance of baptism is re- 
 corded, the circumstances are such that they will 
 not conflict with the idea of immersion. Neither, 
 perhaps, may they conflict with the idea of sprink- 
 ling or pouring ; but we shall see. We have already 
 
BAPTISM IS IMMERSION. 79 
 
 noticed how immersion suits in the case of the 
 eunuch*. But let us go back and begin at Pente- 
 cost. In Acts 2: 41, we are told, "Then they that 
 gladly received his word were baptized : and the 
 same day there were added unto them about three 
 thousand souls." It has been very boldly asserted 
 that immersion under these circumstances would 
 have been impossible. One ground of objection is 
 that there would not have been water enough in the 
 city of Jerusalem to permit of immersion. Then, 
 again, it was considered that the time was too short 
 for twelve persons to baptize so many; and others 
 thought the actual physical effort was so great that 
 the administrators would be prostrated before so 
 large a number were baptized. But what a fallacy 
 all this is! Not enough of water in Jerusalem? 
 Here, during the year, the people congregated by 
 tens of thousands, from all parts of the world, to 
 "keep the feasts." Where did they obtain water to 
 supply the persons and their beasts of burden on 
 such occasions? In the Bible we read of the Pool 
 of Bethesda, the King's Pool, the Upper Pool, the 
 Old Pool, the Pool of Siloam. These pools are 
 merely mentioned in the course of the narrative, 
 as the circumstances demanded. But the Bible 
 was not written with the idea of settling disputed 
 questions, so we do not expect a complete catalogue 
 
 *See pages 73 and 75. 
 
80 THE GOSPEL ACCORDING TO JESUS. 
 
 of all the pools and cisterns in the metropolis. 
 Josephus tells of a deep canal that ran through the 
 city. Then, referring to the abundance of water in 
 Judea, we read in Deuteronomy 8:7: "For the 
 Lord thy God bringeth thee into a good land, a 
 land of brooks of water, of fountains and depths 
 that spring out of valleys and hills." The ruins 
 of numerous cisterns and pools can be seen by the 
 traveler to-day. Besides this, we are not given the 
 details of the matter, so we do not know how and 
 where it was done. The sermon was preached 
 early in the morning, it being only the third hour 
 of the day (Acts 2 : 15) ; and there was an abun- 
 dance of time for them to go to the Jordan, which 
 was only thirteen miles distant. Then, as to the 
 fatigue to the administrators in the performance of 
 this rite: this is but a strong argument in favor 
 of trine immersion and the forward action. In the 
 baptism of the applicant by a single, backward 
 action, it requires much physical effort. By the 
 forward action, there is little, or actually no effort, 
 on the part of the administrator. The applicant 
 kneels in % the water, and, while kneeling, the head 
 is submerged three times, in the name of each 
 person of the Trinity. Then, as to the argument' 
 that it was impossible to baptize three thousand 
 in one day, we must not forget that Peter had 
 a great deal of help. There were at least twelve 
 
BAPTISM IS IMMERSION. 81 
 
 of them, and probably a great many more. In 
 Acts 1 : 15, we read that the number of disciples 
 who were waiting for the fulfillment of the promise 
 of Jesus, was one hundred and twenty, Now, if 
 there were only twelve, this would make it about 
 two hundred and fifty for each one to baptize. If 
 there were one hundred and twenty, there were 
 only twenty-five for each man. The record is silent 
 as to how many administrators there were that day. 
 One thing is certain, however, — it was done, and 
 done satisfactorily. The late Dean Stanley, in his 
 "Christian Institution," tells us that in the early 
 church, thousands of pilgrims would flock to the 
 Jordan, and, having provided themselves with 
 baptismal robes, would plunge into the water and 
 baptize themselves. Some one suggests that it 
 may be possible that they did this at Pentecost. 
 I was present one time when forty-two were bap- 
 tized in so many minutes, i have frequently 
 baptized five, six, eight, and ten, in a little less 
 than that many minutes. So that these objec- 
 tions as to time, lack of water, and so forth, are not 
 unanswerable arguments. 
 
 The Pentecostal outpouring of the Spirit. A com- 
 mon and, at first sight, a formidable argument 
 against immersion, is the incident of the out-pour- 
 ing of the Holy Spirit at Pentecost. John the 
 Baptist, during his brief ministry, prophesied con- 
 
82 THE GOSPEL ACCORDING TO JESUS. 
 
 cerning Christ, " I indeed baptize you with water 
 unto repentance : but he that cometh after me is 
 mightier than I, whose shoes I am not worthy to 
 bear: he shall baptize you with the Holy Ghost, 
 and with fire" (Matt. 3: 11). This prophecy is 
 considered by a great many to be identical with 
 that of Joel 2: 28: "And it shall come to pass 
 afterward, that I will pour out my spirit upon 
 all flesh." Thus, according to their interpreta- 
 tion, "pour" and "baptize" are synonyms. Then 
 when they point to the fact as recorded in the 2d 
 chapter of Acts, it places the subject beyond all 
 doubt in their minds. But how radically do we 
 differ ! What these good people will claim as an 
 evidence that pouring is baptism, we claim as an 
 evidence in favor of immersion. We will, for argu- 
 ment's sake, admit that these prophecies are identi- 
 cal, but we cannot admit that the two words are 
 synonyms, although, in this instance, it is in favor 
 of our view of the question. Acts 2 : 2, tells us that 
 the Spirit was poured out until " it filled all the 
 house" where they were sitting. This then sub- 
 merged them, and so it turns out to be a clear case 
 of immersion after all. 
 
 The baptism of Lydia. This instance is recorded 
 in the 16th chapter of the Acts. If we recognize a 
 difficulty in arriving at the exact meaning of panrifa, 
 then it would be a difficult task to decide whether 
 
BAPTISM IS IMMERSION. 83 
 
 this was an instance of immersion, or otherwise ; 
 but we still maintain that there is nothing here that 
 conflicts with the idea of immersion. On the con- 
 trary, the possibility of immersion is strengthened. 
 In verse 13, the writer says, "And on the sabbath 
 we went out of the city by a river side, where prayer 
 was wont to be made ; and we sat down, and spake 
 unto the women which resorted thither." A con- 
 version by the river side, and an immediate baptism, 
 seem reasonably to permit of the idea of immer- 
 sion, or, at least, we find nothing here that places 
 it beyond the pale of possibility. 
 
 The Philippian jailer. The case of the Philip- 
 pian jailer is represented by many ministers as an 
 instance where baptism was immediately performed 
 in the house, and the natural conclusion they draw 
 from this is, that it was done by sprinkling or pour- 
 ing, as immersion would have been impracticable in 
 the house. Thus, no doubt, it may appear to many 
 honest people, who carelessly read the record of 
 the incident. But by a careful study of the cir- 
 cumstance, we will see that at the time of the bap- 
 tism, they were positively not in the house. The 
 language is so precise that it removes every doubt 
 on this subject. When the jailer sprang into the 
 presence of Paul and Silas, and found they had not 
 made their escape, he fell down before them, " and 
 brought them out and said, Sirs, what must I do 
 to be saved ? " (Acts 16 : 30.) 
 
84 THE GOSPEL ACCORDING TO JESUS. 
 
 Taking them out of the jail, we naturally sup- 
 pose he escorted them to his own residence, for in 
 verse 32, it is asserted, " They spake unto him the 
 word of the Lord, and to all that were in the house" 
 Having brought them to his own house, where the 
 sermon setting forth the duties of the followers of 
 the Lord was preached, the jailer did not allow 
 them to remain there. Paul's sermon must have 
 been very plain and practical, because we find the 
 jailer performing two very important duties. In- 
 deed these duties are an epitome of the Christian 
 religion. Herein we find a substantial illustration 
 of the whole of God's law as interpreted by our 
 Savior, when he said, " Thou shalt love the Lord 
 thy God with all thy heart, and with all thy soul, 
 and with all thy strength, and with all thy mind; 
 and thy neighbor as thyself." For "he took them 
 the same hour of the night, and washed their stripes; 
 and was baptized, he and all his, straightway." He 
 "took them " where there was water, and we cannot 
 
 be considered verv radical when we assert that he 
 
 1/ 
 
 "took them" where there was an abundance of 
 water; for the fact that he washed their wounds 
 there seems to imply it. This fact of the jailer 
 taking them out of the house for baptism is gener- 
 ally overlooked. Whatever doubt may linger in 
 the heart as to whether this is true, is at once 
 silenced by the very next verse, where we read, 
 
BAPTISM IS IMMERSION. 85 
 
 " And when he had brought them into his house, he set 
 meat before them." He must have taken them out 
 of the house, or there would have been no necessity 
 for bringing them back to enjoy his hospitality. 
 
 An instance of gospel repentance The two duties 
 referred to are repentance and baptism. A few 
 hours before this the jailer manifested a brutal 
 spirit, when we find him administering a cruel 
 punishment to the apostles — probably more so 
 than was commanded by the magistrates. He 
 bound them with chains and made their feet fast in 
 the stocks, while he was merely commanded to 
 keep them safely. No doubt this was in accord- 
 ance with his heathen nature. But how rapidly 
 and completely the scene changes! Now we see 
 him tenderly bathing the wounds his cruelty had 
 inflicted. This was restitution in a very substan- 
 tial sense. He was now endeavoring to undo the 
 harm he had done. While he could not cure the 
 flesh-wounds immediately, the wounds his blows 
 had inflicted on the heart were instantly healed by 
 his kindness. Then baptism was administered. 
 But notice that repentance and consequently resti- 
 tution came first. Thus kindness and practical sym- 
 pathy are the first fruits of the Christian religion. 
 There is no better illustration of repentance to be 
 found than in the conduct of this converted hea- 
 then. The sermon of Paul must have been very 
 
86 THE GOSPEL ACCORDING TO JESUS. 
 
 plain and pointed, or the result would not have been 
 so complete and instantaneous. The submission to 
 baptism was the expression of willingness to yield 
 to the Lord's command. This is a very practical 
 way of manifesting love and duty to God, for it 
 is the Lord's way. Then, we may again call atten- 
 tion to the hospitable spirit that was here shown so 
 soon after conversion. These actions seal the sin- 
 cerity of the convert beyond all doubt. 
 
 The plainness of apostolic preaching. We wish to 
 call attention to the preaching of Paul to the jailer, 
 and of Philip to the eunuch. Both must have been 
 very emphatic and plain about baptism. What- 
 ever objection may be found in these modern times 
 to those ministers who still preach the gospel of 
 baptism, as well as that of faith and repentance, 
 these are two precedents of great authority. In 
 the case of Philip, as they came to a body of water 
 at the close of his sermon, the eunuch said, " See, 
 here is water; what doth hinder me to be bap- 
 tized?" Then, in the case before us, as soon as 
 the sermon was over, the no longer heathen, but now 
 converted jailer, took the apostles to some water, 
 and after showing that his repentance was of 
 a true gospel type, by his complete change of 
 heart and conduct, he was baptized. This, as well 
 as the other instance, we can plainly see, does not 
 conflict with the idea of immersion. 
 
CHAPTER VIII. 
 
 INFANT BAPTISM. 
 
 Households — A Sunday-school incident — Faith and repentance 
 precede baptism — "Suffer little children to come unto me" — 
 Not a saving ordinance — They are to "come." 
 
 11 Suffer the little children to come unto me, and forbid them not: for of such is the 
 kingdom of God.'" Mark 10 : 14. 
 
 "Households ." In the discussion of the subject 
 of baptism, we cannot consistently overlook infant 
 baptism, which is so much practiced by the modern 
 churches. There surely is not one positive instance 
 of infant baptism in the whole of the Scriptures. 
 The two instances recorded in the 16th chapter of 
 Acts, which we have just noticed, is often used 
 as evidence for the baptism of children. In the 
 case of Lydia, it is so considered, because it is 
 stated that she and her " household" were bap- 
 tized. The same, too, is recorded of the jailer. 
 As their whole " households " were baptized, it 
 is presumed by all those who favor the baptism 
 of children, that there must have been some in 
 both families. x 
 
 A Sunday-school incident. The argument I wish 
 to introduce here may be best presented by re- 
 lating a little incident. I once superintended a 
 
 87 
 
85 THE GOSPEL ACCORDING TO JESUS. 
 
 " Union" Sunday-school, where it was understood 
 that no one should teach any sectarian views. One 
 Sunday when the lesson happened to be on this 
 chapter (Acts 16), I was listening to the classes 
 recite, when I heard a good Pedobaptist brother 
 teaching his class the necessity of infant baptism. 
 In the review questions, I asked the school how 
 many infants were in the "household" of Lydia. 
 "We don't know," was the ready response. 
 "Neither do I," was my reply. Then I asked how 
 many infants were in the family of the jailer. 
 Again, "We don't know," was the response. 
 Then I said, "I do — there were none." By the 
 way of explanation, I said that in the case of 
 Lydia we were left in the dark ; but that this was 
 not the case with the jailer. In verse 34, we 
 are told that he "rejoiced, believing in God with 
 all his house." Here was an instance where all the 
 members of the family "believed" in the Lord. 
 The process of belief was impossible to unconscious 
 infants, whose undeveloped minds were incapable 
 of exercising faith. Then, as an evidence for in- 
 fant baptism, these instances fall to the ground. 
 
 Faith and repentance precede baptism. Belief 
 and repentance, according to the teaching of John 
 the Baptist, Christ, and the apostles, must precede 
 baptism. In no instance is this trinity of princi- 
 ples separated. JNot one instance is there given 
 
INFANT BAPTISM. 
 
 in the Scriptures that true Gospel baptism is valid 
 without a previous change of heart, and a complete 
 confidence in the Lord. The very fact that repent- 
 ance and faith are necessary to baptism, rules out 
 the baptism of babes. Baptism is a positive act 
 of faith on the part of the convert. 
 
 "Suffer the little children to come unto me." How 
 often is this passage quoted as an authority for 
 the baptism of infants. In my mind it is the 
 strongest evidence against it. The passage reads 
 "Suffer the little children to come unto me, and 
 forbid them not : for of such is the kingdom of 
 God." The first part of this quotation may do 
 well enough, but the latter at once condemns it. 
 Although, probably, this saying of Jesus was only 
 intended to be applied to the immediate circum- 
 stance which brought it forth; yet it has been 
 given a wider and more general application. In 
 this more general application, then, we will have 
 to consider it, as it has been used as an authority 
 for infant baptism. We are to suffer little children 
 to come to him, and we are not to hinder them 
 under any circumstances. Why? "For of such 
 is the kingdom of God." If these are already in 
 the "kingdom of God," which the words plainly 
 imply, what good does the baptism do? Besides 
 this, do we not, in reality, contradict the Lord's 
 assertion, when we consider baptism essential to 
 
90 THE GOSPEL ACCORDING TO JESUS. 
 
 the child's salvation, when he says positively, " of 
 such is the kingdom of God"? Do we not, in one 
 sense of the expression, " forbid them" when we 
 say, although perhaps not wilfully, yet none the 
 less positively, that they are not "of the kingdom 
 of God" until baptism has been administered? 
 These are questions that should be well considered. 
 The Gospel of Jesus appeals to the heart and un- 
 derstanding, and is only intended for those who are 
 able to comprehend it, and grasp the principles to 
 make them their standard of life. Baptism is the 
 seal of our faith in God, and as we get into the 
 consideration of its design, we will see how useless 
 is the rite administered to innocent babes. 
 
 Not a saving ordinance. Baptism, decidedly, is 
 not a saving ordinance. This is not only contrary 
 to the principles of the Gospel according to Jesus, 
 but it is also a violation of the laws of reason and 
 common sense. Reason and the gospel do not con- 
 flict. If baptism is a saving ordinance, then the 
 church, to do her whole duty, should go out and 
 baptize all people whether they are willing or not. 
 If it is a saving ordinance, then no matter what 
 sins may be committed, the baptized will be saved. 
 Man is turned into a machine. The preaching and 
 general acceptance of this doctrine would be a 
 license to all kinds of wickedness. We every- 
 where see, by the teachings of Jesus, that the 
 
INFANT BAPTISM. 91 
 
 gospel is an appeal to the finer and grander princi- 
 ples of the heart, and is intended to lift man up 
 until, in his attributes, he will be more God-like. 
 The principle taught here of baptizing unwilling 
 subjects is rather an imposition upon the revelation 
 of God. 
 
 They are " to come" When we read the passage 
 over carefully, can we not see in it a new meaning, 
 " Suffer little children to come unto me, and forbid 
 them not: for of such is the kingdom of God"? 
 Does not this refer to the innocent child, who is 
 budding out into riper years, and verging on the 
 age of comprehension ? When the children grow 
 old enough to grasp at the teachings of Christianity, 
 then we should, by all means, encourage them "to 
 come " to the Savior, and enjoy the shelter and 
 blessedness of religion. By no means should there 
 be any obstacles thrown in the way to prevent them 
 from so coming. In their guilelessness and inno- 
 cence, they were "of the kingdom of heaven;" but 
 now, as age creeps on them, and they battle with 
 the temptations of life, they are in danger of 
 going out of the "kingdom." Jesus wants them 
 "to come " to him. Then we must not forbid them. 
 The word "come" implies their ability to desire 
 and choose. If it had reference to babes, would 
 thev not rather be "brought" than come of their 
 own accord? 
 
CHAPTER IX. 
 
 WHAT DOES THE ORIGINAL WORD MEAN? 
 
 The Greek word means immerse — It means immerse in the Old Tes- 
 tament — 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. 
 
 Search the scriptures. — John 5: 39. 
 
 The Greek word means immerse. To corroborate 
 what has already been said concerning baptism, it 
 may be profitable to appeal to the original word 
 itself, and the testimony of eminent scholars and 
 theologians, and a reference to other evidence, 
 which, perhaps, by itself, would not be considered 
 very convincing. 
 
 Parkhurst, in his lexicon, defines BcmriCo, "to dip, 
 immerse, plunge in water." Greenleaf's lexicon 
 translates it, "to submerge, immerse, sink; in the 
 New Testament, to wash, perform ablution, to 
 cleanse." Donegan renders the word, "to immerse 
 repeatedly into a liquid, to submerge, to sink; also, 
 to plunge, to cleanse, to wash." Stephanus gives 
 the meaning of it, " to dip, immerse, as we immerse 
 things for the purpose of coloring or washing, to 
 
 92 
 
WHAT DOES THE ORIGINAL WORD MEAN? 93 
 
 merge, submerge, to cover with water, to cleanse, 
 to wash." Acller's German and English dictionary 
 translates the anglicized baptize into the German 
 word taufen, and then taufen is explained as mean- 
 ing "to dip." But it is not necessary to multiply 
 this kind of testimony, for no scholar would risk 
 his reputation by contradicting this rendering of 
 baptizo. 
 
 Dean Stanley, a high dignitary of the Church of 
 England, and one of the brightest scholars of the 
 age, says in his Christian Institutions, "For the 
 first thirteen centuries the almost universal prac- 
 tice of baptism was that of which we read in the 
 New Testament, and which is the very meaning of 
 the word baptize — that those who were bap- 
 tized were plunged, submerged, immersed into the 
 water." 
 
 It means immerse in the Old Testament. Wherever 
 this word is used in the Old Testament it means 
 immerse. In the Greek version of the Bible the 
 term baptizo is found only twice. One of those 
 places is II. Kings 5: 14, and is translated 
 "dipped." The verse, which explains itself, reads 
 thus: "Then went he down, and dipped himself 
 seven times in Jordan, according to the saying of 
 the man of God." The other place where we find 
 the word, it is used metaphorically. Parkhurst says, 
 in giving the meaning of this passage in Isaiah 
 
94 THE GOSPEL ACCORDING TO JESUS. 
 
 21 : 4, in the original Greek, " Iniquity plungeth 
 me." Our authorized version renders this passage, 
 "My heart panted, tearfulness affrighted me." 
 Parkhurst puts the metaphor within our compre- 
 hension, and gives it, " Iniquity plungeth me," that 
 is, into terror and distress. Thus the leading mean- 
 ing of baptizo is not lost sight of. 
 
 When used metaphorically it means immerse. Bap- 
 tize is used in the New Testament in a figurative 
 sense. These metaphorical uses of the word turn 
 out to be testimony in favor of baptism being im- 
 mersion. In Matthew 20: 22, we read, "And 
 Jesus answered and said, Ye know not what ye ask. 
 Are ye able to drink the cup that I shall drink of, 
 and be baptized with the baptism that I am bap- 
 tized with? " Thejn again, in Luke 12: 50, we are 
 referred to the same sentiment of our Lord : " But 
 I have a baptism to be baptized with ; and how am 
 I straitened till it be accomplished ! " These, be- 
 yond doubt, refer to his sufferings and death. The 
 literal meaning of baptizo is not lost; but, on the 
 contrary, is very prominent in this metaphorical 
 application. Dr. Doddridge, an eminent authority, 
 paraphrases this passage in Matthew thus : " Are 
 ye able to drink of the bitter cup of which I am 
 now about to drink so deep, and to be baptized 
 with the baptism, and to be plunged into that sea 
 of sufferings with which I am shortly to be bap- 
 
WHAT DOES THE ORIGINAL WORD MEAN? 95 
 
 tized, and as it were overwhelmed for a time?" 
 Here from the testimony of a Pedobaptist we 
 are told how, even when used in a metaphorical 
 sense, the literal meaning is held prominent. And 
 on the passage from Luke he says, "I have indeed 
 a most dreadful baptism to be baptized with, and 
 know that I shall shortly be bathed, as it were, in 
 blood, and plunged into the most overwhelming 
 distress." Dr. Priestly comments on the same 
 passage (Luke) as meaning, "I have a baptism to 
 be baptized with ; alluding to his death, in which 
 he was to be, as it were, plunged" Wesley also 
 viewed the matter in the same light. Like Luther, 
 he believed immersion was the orignal way, but 
 that sprinkling would do. So also is the metaphori- 
 cal meaning of the word when applied to the church 
 receiving the Holy Spirit. The baptism with the 
 Holy Spirit is a figurative expression of which the 
 idea of immersion is the foundation. The figure is 
 full of meaning. Whatever is immersed in a liquid 
 is somewhat or completely impregnated or imbued 
 with its virtue. So then when one is immersed 
 with the Holy Spirit, he is imbued with the great 
 principle the name implies. Just as when one is 
 immersed in water the water clings to him, and he 
 is spoken of as being wet. So when we are bap- 
 tized with the Holy Spirit, the Holy Spirit clings 
 to us. Thus the figure has an importance and 
 strength. 
 
96 THE GOSPEL ACCORDING TO JESUS. 
 
 When really translated it means " immerse.'''' There 
 are places in the New Testament where the word 
 is really translated. When this is the case it 
 invariably means immersion. Take the passage of 
 Luke 11 : 38, which reads, " And when the Pharisee 
 saw it, he marvelled that he had not first washed 
 before dinner." The word "washed ' translated is 
 epanTiadv, and Wilson, in his Emphatic Diaglott, 
 translates the verse, "And the Pharisee, noticing 
 it, wondered that he did not first immerse before 
 dinner." So also is it in Mark 7: 4, "And when 
 they come from the market, except they wash, they 
 eat not. And many other things there be, which 
 they have received to hold, as the washing of cups 
 and pots, brasen vessels, and of tables." Bap- 
 tisontai and baptismous are the Greek words used in 
 this verse. In the eighth verse of the same chap- 
 ter, the same thing occurs. Thus it is seen 
 wherever the word baptizo does not refer directly to 
 the ordinance of Christian baptism, it is translated 
 washed. 
 
 The Greek language very expressive Throughout 
 the whole scriptures, wherever a certain desire is ex- 
 pressed there is a word to suit. The Greek language 
 is rich in expression and variety, and especially 
 is this so in words that are used in connection with 
 the use of water. As long as we cling to the close 
 meaning of the words there is no danger of getting 
 
WHAT DOES THE ORIGINAL WORD MEAN? 97 
 
 confused. There is viicra, to wash as used in John 
 13 : 5, 6 ; pavr%u, to sprinkle, found in Hebrew 9 : 
 13; eicxeo), to pour, as in Acts 2: 17; #>£#«, to wet. as 
 in Luke 7 : 38 ; n-tovu, to wash properly, as clothes, 
 by plunging them in water, as used in Revelation 
 7: 14; /o™, to wash the body, as in John 13: 10; 
 p<mH<;u>, to dip, immerse or plunge in water, II. Kings 
 5: 14; pam-a, to dip, plunge, immerse, John 13: 26. 
 Now it is very easy to see that if Christ wanted to 
 simplv imply that water should be sprinkled, he 
 would have used the word rantizo. Had he wished 
 to express the thought of wetting or moistening, 
 brecho would have been used. Is it not reasonable 
 for us to conclude that if Jesus intended to imply 
 sprinkling or pouring as the mode of baptism, 
 he would have passed by rantizo and ekclieo and use 
 another word which means "to dip?" 
 
 Pouring, sprinkling and immersing in the Bible. In 
 the Bible, the Old Testament especially, the differ- 
 ent commands for the application of liquids are 
 very definite. For instance, in Leviticus 2: 1, the 
 Israelites were plainly told, "And when any will 
 offer a meat offering unto the Lord, his offering- 
 shall be of fine flour; and he shall pour oil upon it, 
 and put frankincense thereon." In Numbers 24: 
 7, it is said, " He shall pour the water out of his 
 buckets." So also in I. Kings 18: 33, we read: 
 "And he put the wood in order, and cut the bul- 
 
y» THE GOSPEL ACCORDING TO JESUS. 
 
 lock in pieces, and laid him on the wood, and said, 
 Fill four barrels with water, and pour it on the 
 burnt sacrifice, and on the wood." In Exodus 29 : 7, 
 it is commanded, " Then shalt thou take the anoint- 
 ing oil, and -pour it upon his head, and anoint him." 
 Then in Numbers 8:7 it is said: "And thus shalt 
 thou do unto them, to cleanse them : Sprinkle water 
 of purifying upon them." In Leviticus 14 : 15, 16 we 
 find three different kinds of applications definitely 
 mentioned, "And the priest shall take some of the 
 log of oil and pour it into the palm of his own left 
 hand : and the priest shall dip his right finger in the 
 oil that is in his left hand, and shall sprinkle of the 
 oil with his finger seven times before the Lord." 
 So we might also refer to many other passages, 
 even in the New Testament, where these forms of 
 application of liquids are plainly mentioned. In 
 the face of all this then, how can we consistently 
 believe that the plain Greek word baptize is mean- 
 ingless or has several optional meanings? Beyond 
 doubt the word has a definite meaning, and the 
 Lord Jesus intended that the Christian ordinance 
 termed "baptism," should be performed in accord- 
 ance with the general meaning of the word. 
 
 Evidence of early Christian fathers. During the 
 apostolic age, and immediately after, we have 
 abundance of evidence showing that Christian bap- 
 tism was performed by immersion. In the epistle 
 
WHAT DOES THE ORIGINAL WORD MEAN? 99 
 
 of Barnabas, whom many authors think to be the 
 same Barnabas referred to by Paul, it is said, 
 " Blessed are they who, putting their trust in Christ, 
 descend into the water. We go down into the 
 water full of sin and pollutions, but come up again 
 bringing forth fruit, having in our hearts the fear 
 and hope which is in Jesus by the Spirit." — Wake's 
 Apostolic Fathers, p. 142. Again on page 211, 
 Hermes is quoted as saying, " 1 have even now 
 heard from certain teachers that there is no other 
 repentance besides that of baptism, when we go 
 down into the water and receive forgiveness of our 
 sins; and after that we must sin no more, but 
 live in purity." On page 258, he again says, 
 "Now that seal is the water of baptism, into which 
 men go down under the obligation unto death, but 
 come appointed unto life." 
 
 Now with all this array of evidence, and much 
 more of the same kind that could be produced, we 
 are naturally led to conclude that the word baptizo 
 as uttered by the Lord had no other meaning than 
 that of immersion. No matter from what source 
 or in what direction we investigate we always 
 arrive at the same conclusion. Before advancing 
 to the next step of the form of baptism, it may be 
 profitable to once more commence from another 
 direction, and by following up the argument and 
 evidence, strengthen the assertion that true Chris- 
 tian baptism is immersion, and can only be truly 
 carried out in immersion. 
 
CHAPTER X. 
 
 TYPE AND ANTITYPE. 
 
 The object of the Old Law — Sprinkling in the Bible — Pouring in 
 the Bible — Is a type of the outpouring of the Holy Spirit — 
 " Washing with water" in the Bible— Is typical of the washing 
 of regeneration — Everything fulfille in Christ. 
 
 "Thtn will I sprinkle clean ivater upon you, and ye shall be clean.'"— Ezekiel 36: 25. 
 
 The object of the old law. Paul says "The law 
 was our schoolmaster to bring us to Christ." By 
 this we understand that through the ceremonies 
 and laws, which God, through Moses, commanded 
 and taught the old Jews, it was intended to open 
 up the soul to receive the grand and higher princi- 
 ples to be revealed and taught by Jesus. The 
 mind and heart of man is susceptible to this kind 
 of teaching. Time and experience have developed 
 the fact that the understanding can be more easily 
 reached through object lessons. This was the 
 Lord's principal way of inculcating the divine truth 
 into the hearts of his hearers. His parables are 
 merely mental pictures drawn before the imagina- 
 tion to illustrate the facts of salvation. Every 
 ceremony in the Jewish law has its antitype in the 
 new dispensation of Christ. Thus the law becomes 
 
 100 
 
TYPE AND ANTITYPE. 101 
 
 truly a schoolmaster to lead the soul into the green 
 pastures of the gospel. The law and history of 
 the Jews is a type of better things. The history 
 of the Jews, as chronicled by Moses, is only the 
 history of everv soul that leaves the bondage of 
 sin for the freedom of the gospel. The terrible 
 thralldom in Egypt, the coming forward of Moses 
 as the great deliverer to lead the chosen people 
 beyond the power of wicked Pharaoh, the exciting 
 relation of the origin of the Passover, the crossing 
 of the Red Sea, the march through the wilderness, 
 the raining of the manna, the crossing of the Jor- 
 dan, the entrance into Canaan, and every other 
 incident in the experience of this people have a 
 deep spiritual signification. So also have the rites 
 and ceremonies as taught by Moses. While these 
 ceremonies, to us, seem useless or shrouded in 
 mystery, yet by looking at them as the means of 
 opening the heart and mind to heavenly truths, 
 they are a mine of riches and a store of wisdom. 
 These ceremonies are types of the glad tidings of 
 the gospel. Paul tells us, in Hebrews 10: li, that 
 the law was a "shadow of good things to come." 
 With respect to the Christian institution under 
 consideration, it will be profitable to notice a few 
 of the ceremonies under the Mosaic dispensation, 
 and their very plain application to the spiritual, as 
 revealed by Jesus Christ. This may open a vein 
 
102 THE GOSPEL ACCORDING TO JESUS. 
 
 of thought that may result in a better comprehen- 
 sion of the plan of salvation. 
 
 Sprinkling in the Bible. As sprinkling has be- 
 come a very important feature in Christian experi- 
 ence, it would be well for us to look at it, in all its 
 bearings and teachings in the Jewish dispensation, 
 and endeavor to find its antitype and object in the 
 gospel. The reason we thus select sprinkling, 
 pouring and immersion in all their various appli- 
 cations under the law of God in these olden times, 
 is because they have deep signification in the salva- 
 tion of the soul. 
 
 (a) In the consecration of the priests. In Num- 
 bers 8 : 7, the ceremony of setting apart the 
 Levites for the special service of the Lord is un- 
 folded to us, and Moses was thus commanded to 
 "cleanse them;" "sprinkle water of purifying 
 upon them, and let them shave all their flesh, and 
 let them wash their clothes, and so make them- 
 selves clean." Then again, in Exodus 29: 21, 
 we find quite a different and a very emphatic cere- 
 mony in the consecration of Aaron and his sons, 
 which, no doubt, was on account of the more 
 exalted importance of the office and work ex- 
 pected of them. It reads: "And thou shalt 
 take of the blood that is upon the altar, and 
 of the anointing oil, and sprinkle it upon Aaron, 
 and upon his garments, and upon his sons, and upon 
 
TYPE AND ANTITYPE. 103 
 
 the garments of his sons with him : and he shall 
 be hallowed, and his garments, and his. sons, and 
 his sons' garments with him." Here are two in- 
 stances of sprinkling, one of the water of purifying, 
 the other of oil and blood, and we must notice that 
 the object of both was to cleanse and purify. 
 Nothing can be more plainly stated than the ob- 
 ject of this sprinkling. 
 
 (b) In the cleansing of defiled persons. Here is 
 another feature of sprinkling under the old law. 
 We should not lose sight of the gradation. First, 
 the sprinkling of blood on Aaron, the high priest, 
 and his sons, then the sprinkling of specially pre- 
 pared water upon the Levites, and now we have 
 more general application to all persons^who need it. 
 In Numbers 19: 19 it is said, ''And the clean 
 person shall sprinkle upon the unclean on the third 
 day, and on the seventh day." Then in Leviticus 
 14: 7 we read, "And he shall sprinkle upon him 
 that is to be cleansed from the leprosy seven times, 
 and shall pronounce him clean." The defilement 
 or uncleanness is typical of sin, and thus the 
 cleansing rites of the Jews have a deep significa- 
 tion. Especially may leprosy be looked upon as 
 representing sin in all its hideousness. The actual 
 cleansing of the body may have been of little use, 
 yet the lesson it taught was very plain. It was 
 impossible for one to come in close contact with that 
 
104 THE GOSPEL ACCORDING TO JESUS. 
 
 which was unclean or diseased without becoming 
 somewhat contaminated. To be free from these 
 contaminations, it was best to remain beyond the 
 reach of that which would defile. But if defilement 
 did occur there was a way opened by which the 
 parties could be cleansed. This reveals to us and 
 makes prominent mercy, as the great feature in the 
 econom}^ of grace. 
 
 (c) The manner of preparing this "clean" water. 
 There is not one instance in the whole Bible where 
 simple water, unmixed with any other material, is 
 used to sprinkle upon man. Therefore the water 
 used to cleanse was always prepared, and the man- 
 ner of preparation is significant. In Numbers 19 : 
 17 we are told, "And for an unclean person they 
 shall take the ashes of the burnt heifer [referred 
 to in verses 1-5] of purification for sin, and running 
 water shall be put thereto in a vessel." This is the 
 clean or purifying water of the text and of Isaiah 
 52: 15, and which finds its antitype in the blood 
 of Jesus. This is very emphatically recognized by 
 the author of the Hebrews (chapter 9: 13, 14) 
 thus : "For if the blood of bulls and of goats, and 
 the ashes of an heifer sprinkling the unclean, sanc- 
 tifieth to the purifying of the flesh: how much 
 more shall the blood of Christ?" We have seen 
 that the sprinkling of prepared water was a puri- 
 fying and cleansing from defilement under the 
 
TYPE AND ANTITYPE. 105 
 
 Mosaic law. The defilement of the body, as under- 
 stood by the Jews, was a true type of the defilement 
 of the soul. So the process of cleansing the soul 
 from the defilement of sin by the sprinkling of the 
 blood of Jesus. It can easily be seen what a ter- 
 rible mistake it is to substitute water, pure and 
 simple, in place of the blood of Christ. Christ 
 himself, as the officiating great High Priest, will 
 sprinkle us with his own blood. Thus, then, we 
 see the sprinkling of water for the cleansing of 
 uncleanness is a type of the blood of Christ. 
 
 Pouring in the Bible. Under the old law anoint- 
 ing was a very important ceremony. It was an act 
 of consecration and dedication to the service of 
 Jehovah. When any person was placed in a posi- 
 tion of importance and trust, he was invariably 
 inaugurated by being anointed with oil. By this 
 ceremony he was set apart and empowered for the 
 special duties of the office. It was commanded 
 Moses, concerning the consecration of Aaron: 
 11 Then shalt thou take the anointing oil, and pour 
 it upon his head, and anoint him" (Exodus 29: 7). 
 
 Is a type of the outpouring of the Holy Spirit. 
 The ceremony of anointing has its important mean- 
 ing. It can easily be recognized as the type of the 
 outpouring of the Holy Spirit. The very name of 
 our Lord actually implies this, for the very name 
 of Jesus Christ literally rendered, is the anointed 
 
106 THE GOSPEL ACCORDING TO JESUS. 
 
 Savior. Then Peter, in his sermon before Cor- 
 nelius, (Acts 10: 38), says, "How God anointed 
 Jesus of Nazareth with the Holy Ghost and with 
 power." This explanation places it beyond doubt. 
 Looking at the outpouring of the Holy Spirit, as 
 the antitype, it can readily be seen how this divine 
 gift of the Spirit qualifies man for the duties of 
 the new life. Ify the anointing of the Spirit we 
 become priests unto God. Thus the pouring or 
 anointing of the Bible has its antitype in the gospel 
 dispensation, and by the administration of baptism 
 by pouring, we make the mistake of substituting 
 water for Spirit. 
 
 " Washing with water" in the Bible. Immersion, 
 bathing or washing with water as a religious ordi- 
 nance was well known to the old Jews. Along with 
 the sprinkling and pouring it formed a part of the 
 consecration services of the priest. Aaron and his 
 sons were directed to be " washed with water " 
 (Exodus 29: 4 and 40: 12). Then again in the 
 fourteenth and fifteenth chapters of Leviticus we 
 find that bathing in water is commanded for cleans- 
 ing the unclean. 
 
 Is typical of the washing of regeneration. During 
 the centuries long before the gospel dispensation 
 was ushered into the world, the finger of prophecy 
 and type pointed to these ordinances that form the 
 foundation of Christianity. Like the sprinkling 
 
TYPE AND ANTITYPE. 107 
 
 and pouring already noticed in this chapter, the 
 washing with water has its part in the economy of 
 grace. To show what emphasis Jesus and the 
 apostles placed upon this ceremony, and how they 
 understood its object and significance, we will call 
 attention to Hebrews 10: 22: "Let us draw near 
 with a true heart in full assurance of faith, having 
 our hearts sprinkled from an evil conscience, and 
 our bodies washed with pure water." Then as to. 
 its object, what plainer words can be found than the 
 testimony of Paul before his fellow-countrymen at 
 Jerusalem ? He rehearses his conversion and gives 
 the words of Ananias (Acts 22: 16), "And now 
 why tarriest thou? arise, and be baptized, and 
 wash away thy sins, calling on the name of the 
 Lord." And again, in reply to the cry of the mul- 
 titude at Pentecost, it was told them, (Acts 2 : 38), 
 a 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." Then 
 again, bristling with grand thoughts, come the 
 words of Jesus to Mcodemus: "Verily, verily, I 
 say unto thee, Except a man be born of water and 
 of the Spirit, he cannot enter into the kingdom of 
 God" (John 3: 5). These passages of Scrip- 
 ture place the matter beyond all doubt, and the 
 old Jewish ceremony finds its antitype in baptism. 
 
108 THE GOSPEL ACCORDING TO JESUS. 
 
 Everything fulfilled in Christ. There is a beautiful 
 harmony in the Bible that can only be recognized 
 when we read the Old and New Testaments with 
 the view of beholding the hand of God. We must 
 keep in mind that the sprinkling of the clarified or 
 purified water, and the pouring or anointing of the 
 oil, and the washing with water were performed 
 upon the priests. These ceremonies were observed 
 -and carried out at their consecration to the service 
 of the Lord. The superiority of the gospel dispen- 
 sation over the old Jewish system, is shown by the 
 exalted privileges that belong to every one who 
 accepts Christ. Only the priests were permitted to- 
 come into the temple and take part in the services. 
 But in the gospel we all become priests, enjoying the 
 privileges that were forbidden to the common peo- 
 ple. The heart of man becomes the temple of 
 God, and each one officiates for himself. We need 
 no one to carry our offerings to the Lord for us ; 
 we can take them ourselves. See how grandly 
 these facts are brought out in the Revelation of 
 John. In chapter 1 : 6 we learn that Jesus Christ 
 " hath made us kings and priests unto God and his 
 Father." Then in chapter 20: 6 the same truth 
 is reiterated: " Blessed and holy is he that hath 
 part in the first resurrection : on such the second 
 death hath no power, but they shall be priests of 
 God and of Christ.' ' So we find that the sprink- 
 
TYPE AND ANTITYPE 109 
 
 ling, pouring, and immersing of the old Jewish 
 priests is fully carried out in the new dispensation, 
 and the ceremonies have a higher and more spirit- 
 ual signification. The sprinkling of the water is 
 fulfilled in the sprinkling of the blood of Jesus. 
 The anointing or pouring is again carried out in 
 the outpouring of the Holy Spirit. Then again, 
 the washing with water is fulfilled in baptism. To 
 substitute the one for the other is to take away the 
 signification as taught in the Lord's dealings with 
 the Israelites. We must keep always in view that 
 the history of the Jewish nation, as given in the 
 old Bible, is but the experience of every child of 
 God, magnified. We shall call attention to this fact 
 in a subsequent chapter, and shall see how beauti- 
 fully all harmonizes. And who is man that he shall 
 stand up to contradict these beautiful teachings ? 
 
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. 
 
 " Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' T 
 Matt. 28 : 19. 
 
 The first laiv of heaven. Order, regularity, and 
 method, are not only laws of God, but men also- 
 recognize and observe them as essential to success 
 and comfort. We behold systematic arrangement 
 above, beneath, and around us, wherever we find 
 the handiwork of Jehovah. Then why should 
 there be an exception to this rule in the realm 
 of religion ? The regularit}^ and order in the phys- 
 ical world is the foundation of science. Implicit 
 confidence and dependence upon the immutability 
 and permanence of these unchangeable laws, have 
 brought to us all the appliances and improvements 
 that make this age superior to the past. Science, 
 or knowledge of the laws of nature, reveals to us 
 the beautiful harmony to be found in all creation. 
 These laws were created for the comfort and happi- 
 ness of man. The crowning work of the creation 
 is man in his corporeal, mental, and spiritual 
 
 110 
 
TRINE IMMERSION. Ill 
 
 nature. Very many of the advantages of that 
 which we term Nature, such as the law of astron- 
 omy in regulating the light and the seasons; the 
 law of gravitation in maintaining the equilibrium 
 of all material; the law of growth in developing 
 and maturing that which is to feed and strengthen ; 
 the law of mechanics in bringing about inventions 
 and improvements that give us so many comforts 
 and luxuries ; these all seem to be exclusively for 
 the benefit of the corporeal and mental part of 
 man. The spiritual, the infinite, the most impor- 
 tant part of his being, is not provided for in the 
 natural world. In the same proportion that the 
 spiritual exceeds the carnal in humanity, does the 
 revelation of religion in bringing to our knowledge 
 the comforts and joys of eternity, exceed the rev- 
 elation of science in enlightening us for the enjoy- 
 ment and pleasure of the body. If, then, we find 
 system and method in the realm of nature, we must 
 expect to find the same harmony and regularity in 
 a superlative degree in the realm of the supernat- 
 ural. Science appeals to the mind, religion to the 
 soul. Science and its benefits are the result of 
 thought, religion and its blessings are the result of 
 faith. The benefits of science are obtained through 
 man's own efforts, the blessings of religion are ob- 
 tained through the mercy of God. Let us then 
 remember that religion is a direct revelation from 
 
112 THE GOSPEL ACCORDING TO JESUS. 
 
 God, independent of the knowledge of man. " As 
 the heavens are higher than the earth, so are my 
 ways higher than your ways, and my thoughts 
 than your thoughts." 
 
 Baptism emphasized in the Gospel. God and not 
 man is the author of the plan of salvation. Let us 
 then study well his revelation, that we may grasp 
 the principles that are to develop our manhood. 
 We have emphasized the ordinance of Christian 
 baptism, because the Lord has emphasized it. The 
 Gospel of our Lord Jesus Christ is ushered in by a 
 Baptist. Baptism is the first teaching and example 
 of Christ himself; and it is also the last command 
 he gave his sorrowing disciples. After the resur- 
 rection of Jesus, as the disciples stood up to preach 
 their first sermon before the multitude at Pente- 
 cost, in reply to the cry of the conscience-stricken 
 people, "Men and brethren, what shall we do?" 
 the answer was, "Repent and be baptized." As we 
 have had no repeal of this law from the great Law- 
 giver, we cannot be blamed if we still lay the same 
 emphasis on this ordinance that we find laid upon 
 it by the Lord himself and his apostles. 
 
 "One baptism.'''' In what manner shall immersion 
 be administered? is not an irrelevant question. If 
 we observe order and method in other spheres in 
 which man moves, we must naturally expect to find 
 that which is said to be "the first law of heaven" 
 
TRINE IMMERSION. 113 
 
 in our application of religion here. This order and 
 system is noticed and emphasized by the great 
 apostle of the Gentiles more than once, especially 
 where he announces, " One faith, one Lord, one 
 baptism." If there is but one form of baptism, 
 it is very essential that we make every effort to 
 strike the right one, and then cling to it. We 
 have the opportunity and advantage of his direct 
 Word. Then let us bring down all the powers of 
 our mind and heart, and reach out for the truth. 
 
 Kneeling in the water. The last command of our 
 Lord to his followers was that they should go forth, 
 and "disciple," or make followers of u all nations, 
 baptizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost." This is the 
 most direct and definite instruction concerning bap- 
 tism we have in the whole Gospel. Therefore, 
 we find all Christian bodies, no matter what their 
 practice may be, using these words as their formula 
 in the administration of the rite. Can we, now, 
 throw aside all preconceived ideas, and analyze 
 these words as they stand before us in all their 
 plainness? We have seen that the preponderance 
 of evidence has been in favor of immersion. Since 
 it is decided to immerse, we naturally ask, In what 
 posture shall the body be placed? Although it 
 may make but little difference, yet it is necessary 
 to decide upon something, and in our decision let 
 
114 THE GOSPEL ACCORDING TO JESUS. 
 
 us be governed by the general principles of Chris- 
 tianity. We may have no definite command on the 
 subject, yet there surely is one posture that would 
 be more appropriate than any other. It is for that 
 which is most appropriate and most in accord with 
 the Gospel that we are in search. Humility is one 
 of the cardinal principles of the Gospel. We find 
 it taught on every page of the Gospel and in every 
 incident in the life of Jesus. Then, that posture 
 which will most accord with the feelings of the 
 heart, will surely be the most appropriate. What 
 humbler posture can the body assume than that of 
 kneeling? So, when in the water, the applicant 
 kneels in reverence before God. If there is one 
 time more than another in which the soul should 
 be humble, it is during this God-appointed ordi- 
 nance that ushers us into the fold of Christ. 
 
 Baptized by forward action in the Father's name. 
 The applicant is now kneeling in the water await- 
 ing the further observance of the ordinance. How 
 will the administrator proceed? He will, of course, 
 first, respect the direction of our Lord which heads 
 this chapter, and which is the formula universally 
 used wherever the rite of baptism is observed. 
 Therefore we hear him say, " By the authority of 
 the Lord Jesus Christ, I baptize you in the name 
 of the Father." Now, according to the rule of com- 
 mon sense, some action should follow this assertion. 
 
TRINE IMMERSION. 115 
 
 So if he intends to do as he says, he will at the 
 conclusion of these words immerse the applicant. 
 But how ? some one might ask. Remembering the 
 kneeling posture of the body, there is only one 
 manner by which the immersion could be per- 
 formed, and that is by bowing the head forward. 
 It would be almost impossible to do it backwards 
 while in this position. But immersion by bowing 
 the head forward is not only a matter of expediency 
 because of the posture of the body, but we find 
 also that there is a possibility of this being the 
 apostolic mode. Many good people lay great stress 
 on a forward action in baptism, as if it would be 
 actually wrong to be immersed backwards. We 
 could not feel justified in making such an assertion, 
 as it is impossible to find any direct proof for such 
 in the Gospel. But we find, in the writings of 
 Paul, an actual hint as to the bowing of the head in 
 baptism. The hint, while it may not be ranked 
 amongst the direct and definite teachings of the 
 Gospel, is yet of that peculiar nature that places 
 it a little beyond supposition or speculation. Paul,, 
 in Romans 6:4, 5, says, "Therefore we are buried 
 with him by baptism into death, that like as Christ 
 was raised up from the dead by the glory of the 
 Father, even so we also should walk in newness of 
 life. For if we have been planted together in the 
 likeness of his death, we shall be also in the likeness 
 
116 THE GOSPEL ACCORDING TO JESUS. 
 
 of his resurrection." This is no mere coincidence, 
 but a deliberate assertion, made for the purpose of 
 drawing attention to a well-known fact. There is 
 very little doubt but that the mode of baptism is 
 here referred to. The passage is written in such a 
 matter-of-fact way, that as it is not qualified or ex- 
 plained at length, we are led to conclude that there 
 was no question about the mode. The argument is, 
 that as we are baptized into death, even "in the 
 likeness of his death/' then we are expected to come 
 forth unto the new life, " in the likeness of his res- 
 urrection." The object here was merely to draw a 
 €onclusion from the similitude. Then in referring 
 to the Lord's death, we find it thus recorded in 
 John 19: 30: "When Jesus therefore had received 
 the vinegar, he said, It is finished: and he bowed 
 his head, and gave up the ghost." So if we must 
 take this in its literality, it places the bowing 
 of the head of the candidate beyond all question. 
 The many arguments used by zealous advocates of 
 a, forward action, in direct antagonism to the back- 
 ward, so far as positive evidence is concerned should 
 be confined to what we have just produced. All 
 other arguments are merely appeals to sentiment 
 and expediency. 
 
 And in the Soil's name. Now having immersed 
 the applicant "in the name of the Father," what 
 shall be done next? The candidate is still on his 
 
TRINE IMMERSION. 117 
 
 knees, and, although a complete immersion has 
 taken place, the baptism is far from being com- 
 plete. Only one Person of the Trinity has been 
 mentioned, two more remain. If the same rule is 
 carried out, there are two complete immersions yet 
 to be observed. The next words in the commission 
 are "and of the Son." It is not necessary to bring* 
 forward an array of grammatical proof to show 
 that the commission, as a sentence, is not complete, 
 so as to give it its full force ; in other words, that 
 there are words omitted or understood that are 
 necessary to give it its proper meaning. This omis- 
 sion is what grammarians call an "ellipsis." 
 
 At this stage of the investigation, we will merely 
 appeal to the common sense of the reader. Our 
 commission reads, "Baptizing them in the name of 
 the Father, and of the Son, and of the Holy 
 Ghost." The words ^arpog, viov, ayiov Trvsvuarog, trans- 
 lated "Father," "Son," and "Holy Spirit," are in 
 the genitive case. The genitive case necessitates 
 the preposition "of" before each word. The geni- 
 tive case is equivalent to the possessive in English. 
 Using the possessive case, we then would have, 
 "Baptizing them in the Father's name, and the 
 son's, and the Holy Ghost's." To get at the mean- 
 ing we have only to ask, "The Son's what?" 
 The question naturally answers itself, " The Son's 
 name." Then what is to be done in the Son's 
 
118 THE GOSPEL ACCORDING TO JESUS. 
 
 name? The answer is equally plain, "Baptizing 
 them in the Son's name." The conjunction "and" 
 has a peculiar force here. It not only connects, but 
 makes each clause similar and of equal force. To 
 put the expression in full, and give it its proper 
 meaning by filling up the ellipsis, the commission 
 would read thus, " Baptizing them in the name of 
 the Father, and baptizing them in the name of the 
 Son, and baptizing them in the name of the Holy 
 Ghost." We do not want to question the sin- 
 cerity of those who practice immersion by a sin- 
 gle action, neither, indeed, will we condemn their 
 observance in this matter; but let us appeal to the 
 law and testimony. Then in all candor, how could 
 the commission be carried out without a separate 
 and distinct action in each of the names? With 
 the ellipsis filled out, our revised formula would be 
 first, " I baptize thee in the name of the Father," 
 and, after suiting the action to the words, would 
 follow the next clause, " And I baptize thee in the 
 name of the Son," which would, according to all 
 rule, necessitate another action. So, again, would 
 the immersion be repeated " in the name of the 
 Holy Ghost." Upon the construction of the lan- 
 guage of the commission, which we expect to discuss 
 more fully in a future chapter, we then, in the first 
 place, base our practice of Trine Immersion. 
 
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'' audits meaning — The 
 personality and divinity of the Holy Spirit — Three in one, one 
 in three. 
 
 " Jesus saith unto him, Have I been so long time with you, and yet hast thou not known 
 me, Philip f he that hath seen me hath seen the Father. " John 14: 9. 
 
 The doctrine of the Trinity beyond human compre- 
 hension. The doctrine of the Trinity of the God- 
 head has ever been difficult to comprehend. The 
 church in all ages has ever been divided concern- 
 ing this. But why should we be surprised because 
 short-sighted man is unable to comprehend the 
 mysteries of eternity ? There is little of the spir- 
 itual that we can say w e fully understand. We are 
 so apt to look at heavenly subjects from a carnal 
 standpoint, and under such circumstances we soon 
 become bewildered. Religion is entirely a matter 
 of faith. But the Lord Jesus Christ has made re- 
 ligion so practical, and taught divine truth so clear- 
 ly by parable and example that we need not remain 
 long in the dark. But we should not become dis- 
 couraged because we cannot understand the mys- 
 terious unity of the Trinity. We find that the 
 
 119 
 
120 THE GOSPEL ACCORDING TO JESUS. 
 
 disciples who followed and lived constantly with 
 Jesus, staggered at this doctrine. But around us, 
 in material that we behold every day of our lives, 
 we find combinations and complications that we are 
 unable to explain or even understand. We only 
 know that they are so by experience. Science 
 only tells us of these combinations, it cannot 
 explain them. 
 
 We sow seed in the ground, the germ bursts its 
 tiny shell and springs forth into life. Who can 
 explain the mysterious action of certain properties 
 of the soil upon the seed until it comes forth to 
 life? We cannot explain, we only know it is so. 
 Look at man, he is a trinity within himself — com- 
 posed of soul, spirit, and body. Three distinct 
 parts, and yet combined they make man. Who 
 can comprehend? Here is a tree, composed of 
 » bark, fibre, and sap — another trinity, and who can 
 understand the combination? Even the atmos- 
 phere which we take in at every breath, and with- 
 out which we could not live a moment, even in this 
 we behold a trinity, a trinity of gases ; it is com- 
 posed of oxygen, nitrogen, and carbonic acid. How 
 this combination of separate gases mingles together 
 and forms the atmosphere is beyond our ken. Then 
 there is the water we drink and use every day of 
 our lives, a combination of oxygen and hydrogen. 
 Now because we cannot understand how these gases 
 
THREE IN ONE ONE IN THREE. 121 
 
 mingle together and form air and water, shall we 
 refuse to breathe the one and drink the other ? Cer- 
 tainly not. We accept and use them even if we do 
 not understand them. But so many of us act thus 
 in respect to religion. We refuse to accept the 
 doctrines because we are not able to understand 
 them. Thus is it with the Trinity of the Godhead. 
 Revelation tells us of the unity in Trinity, and we 
 are inclined to doubt, and slow to receive, because 
 it is beyond our power of thought. 
 
 " I and my Father are oneT There is a tendency 
 to dispute the words of our Lord Jesus Christ, con- 
 cerning his claims to be one with the Father. Why, 
 in the face of all the evidence that we have before 
 us, the divinity of Jesus is questioned, may be a 
 mystery to many honest Christians. As there is a 
 question, it will be well enough to look over the 
 evidence. Isaiah, in his prophecies concerning 
 Christ, says in chapter 9:6, " And his name shall 
 be called the mighty God, the everlasting Father." 
 Then in Matthew 1 : 23, we are told that his name 
 was prophesied "Emmanuel, which being interpeted 
 is, God with us." When Philip requested Jesus to 
 show them the Father, his reply was, "Have I 
 been so long time with you, and yet hast thou not 
 known me, Philip? he that hath seen me hath seen 
 the Father." Paul in his first letter to Timothy 
 (ch 3: 16), referring to Jesus, says, "God was man- 
 
122 THE GOSPEL ACCORDING TO JESUS. 
 
 ifest in the flesh." Then in John 10: 30, our Lord 
 himself asserts, "I and my Father are one." The 
 apostles and the early church never doubted the 
 divinity of Christ. The Epistles are full of refer- 
 ences to our Savior as God. While man is not 
 able to explain the mystery, yet the fact of Jesus 
 being God is mentioned so often, that we dare not 
 doubt. How far the different Persons of the God- 
 head are one is where poor man is mystified. 
 
 The word "Spirit" and its meanings. It is prob- 
 ably more difficult for us to understand the person- 
 ality of the Holy Spirit than any other subject in 
 the whole Scripture. The difficulty in compre- 
 hending is because of the peculiar meaning of the 
 word rendered spirit. There is no word in the 
 Greek language that has a wider scope, and a more 
 extended meaning than wevna. The primary sense 
 of the term is wind. " The wind \j>neuma] bloweth 
 where it listeth" (John 3: 8). This is the founda- 
 tion of the term "spirit." In the New Testament 
 the word has the following meanings : Wind, air 
 in motion, John 3:8; breath, II. Thes. 2:8; the 
 substance spirit, John 3 : 6 ; a spirit, spiritual being, 
 John 4: 24, Acts 23: 8, 9, Heb. 1: 14; a bodiless 
 spirit, spectre, Luke 24: 37; a foul spirit (daimo- 
 nion), Matt. 8 : 16, Luke 10 : 20 ; spirit, as a vital 
 principle, John 6 : 63, I. Cor. 15 : 45 ; the human 
 spirit, the soul, Matt. 26 : 41 ; 27 : 50, Acts 7 : 59, 
 
THREE IN ONE — ONE IN THREE. 123 
 
 I. Cor. 7 : 34 ; the spirit as the seat of thought 
 and feeling, the mind, Mark 8 : 12, Acts 19 : 21 ; 
 spirit, as a term for a principle superior to a merely 
 natural or carnal course of things, Rom. 8 : 4, Gal. 
 4:29; the Holy Spirit, Matt. 3: 16; 12: 31, 
 John 1 : 32, 33, et al.; a spiritual influence, an in- 
 spiration, Matt. 22: 43, Luke 2: 27, Eph. 1: 17. 
 And so we may go on until we have taken in every 
 shade of meaning connected with the word. 
 
 In our common conversation, spirit means activ- 
 ity, life, and energy. But the deeper meaning of 
 the word, when not used in a religious sense, is the 
 peculiar disposition of mind that gives tone to the 
 actions. There is a motive power that lies under- 
 neath every action of life. This power influences 
 every word and deed, and makes them good or evil. 
 Two persons may perform the same deeds, and yet 
 the object of these two persons may be radically 
 different. This power that sways unlimited influ- 
 ence over man is spirit. Thus we often say that a 
 man does this or that in a bad or a good spirit. In 
 religion the meaning of the word goes to farther 
 depths. The power that sways the soul and brings 
 forth good and loving actions is the Holy Spirit. 
 The word "holy " is but little understood, although 
 it is accepted in a kind of general way as refer- 
 ring to the divine, and partaking of that nature. 
 This may do, but the word itself is very simple and 
 
124 THE GOSPEL ACCORDING TO JESUS. 
 
 has a simple meaning. The Welsh people have 
 struck the true definition. In translating the Holy 
 Spirit, they use the word Glan, which simply means 
 clean. Holy Spirit means to them "The Clean 
 Spirit." No word in our language could express 
 as much as "clean" The more we consider it as 
 an expression of the attributes of the Spirit of God, 
 and of the result of the influence of that Spirit, the 
 more we are inclined to accept it as the definition 
 of "holy." 
 
 The personality and divinity of the Holy Spirit, 
 Probably the work of the Holy Spirit is narrowed 
 down into too small a compass. People generally 
 consider the work of the Spirit confined immedi- 
 ately to influencing the heart and conduct of be- 
 lievers, which influence in theology w r e term 
 sanctification. We are too apt to forget that the 
 Spirit pervades the world of nature, animating it 
 with the principle of life. Early in the world's 
 history we are told of his presence and influence. 
 The Spirit of God moved upon or brooded over the 
 face of the waters. (Gen. 1 : 2, Job 26: 13.) This 
 doctrine of the Spirit being the all-pervading, ani- 
 mating principle of life in nature, differs very 
 materially from the doctrine of pantheism on the 
 one hand, and from the Platonic soul of the world 
 on the other. The Spirit is working constantly in 
 and through natural laws ; this work we call nature. 
 
THREE IN ONE — ONE IN THREE. 125 
 
 So in the Christian life, the Spirit is constantly 
 working in the soul through the divinely appointed 
 ordinances ; this work we call grace. The constant 
 working of the Spirit in nature is seldom recog- 
 nized by man. But the working of the Spirit upon 
 the soul is fully recognized, and the effect is benefi- 
 cial in the highest degree. 
 
 As to the personality of the Holy Spirit we refer to 
 John 14 : 16, 17 : " And I will pray the Father, and 
 he shall give you another Comforter, that he may 
 abide with you for ever : even the Spirit of truth." 
 Then in John 15 : 26 : " But when the Comforter is 
 come, whom I will send unto you from the Father, 
 even the Spirit of truth, which proceedeth from the 
 Father, he shall testify of me." The word " Com- 
 forter" includes also the meanings attached to 
 "Advocate" or "Paraclete," and suggests the idea 
 of help, strength, and consolation. This descrip- 
 tion of the Holy Spirit is full of meaning. The 
 word translated " Comforter " has been rendered 
 Helper, Advocate, Intercessor, etc. But the truth is, 
 no single English word can fully express the origi- 
 nal. So we had better cling to the Greek, Paraclete. 
 It means, one called to be beside another. In Greek 
 and Roman courts of law it was the custom, when 
 a man was called to answer any charge, that he 
 should be accompanied to the bar by one or more 
 of his most influential friends. These were not 
 
126 THE GOSPEL ACCORDING TO JESUS. 
 
 advocates in our sense of the term, not professional 
 men paid by a fee, but men who out of friendship 
 came to stand by their friend in his time of need, 
 to help him to clear himself, to encourage him, to 
 suggest to him wise and prevailing pleas, or to 
 speak for him if necessary. These persons were 
 called paracletes. This gives us an idea of what 
 Jesus meant when he said, "I will send another 
 Comforter " {Paraclete). This puts the personality 
 of the Holy Spirit beyond a doubt. 
 
 Then again, in Acts 13: 2, we have another very 
 definite assertion : "As they ministered to the Lord, 
 and fasted, the Holy Ghost said, Separate me Bar- 
 nabas and Saul for the work whereunto I have 
 called them." And in Acts 15 : 28, we are told, 
 "For it seemed good to the Holy Ghost, and to us, 
 to lay upon you no greater burden than these neces- 
 sary things." Then Paul, in Romans 8: 26. says, 
 " Likewise the Spirit also helpeth our infirmities," 
 and in the next verse, " And he that searcheth the 
 hearts knoweth what is the mind of the Spirit." 
 In speaking of the Holy Spirit as a Person, we 
 must not confound it with the general application 
 of the word. It does not necessarily imply that in 
 using Person, that the Spirit must have form and 
 identity similar to man. We apply it to the work 
 and agency of the Spirit as separate from that of 
 the Father and Son. 
 
THREE IN ONE — ONE IN THREE. 127 
 
 The divinity of the Spirit, too, is plainly taught 
 in the New Testament. In Acts 5 : 3, Peter said, 
 " Ananias, why hath Satan filled thine heart to lie 
 to the Holy Ghost?" Then in the next verse by 
 way of explanation, he says, "Thou hast not lied 
 unto men, but unto God." This gives very plainly 
 what Peter's views on the Holy Spirit were. We 
 see by this passage that the divine name is espe- 
 cially applied to him. Again, in I. Cor. 3 : 16, 
 Paul addresses his brethren, "Know ye not that 
 ye are the temple of God, and that the Spirit 
 of God dwelleth in you? " And in another place, 
 " What, know ye not that your body is the tem- 
 ple of the Holy Ghost? " The argument of the 
 apostle is nothing, if the Holy Spirit be not God, 
 for it turns on the fact that God dwelt in them, 
 yet there is no way in which he dwelt there but 
 by his Spirit. • 
 
 Then, too, the works which he is said to perform, 
 prove him to be divine. None but God has power 
 to create, yet he garnished the heavens. None but 
 God can accomplish miracles, yet Christ said, " If 
 I cast out devils by the Spirit of God, then the 
 kingdom of God is come nigh unto you." God 
 alone can raise the dead. Yet the apostle speaks 
 of the Spirit of him that raised up Jesus from the 
 dead, and that he shall also quicken our mortal 
 bodies by his Spirit that dwelleth in you. 
 
128 THE GOSPEL ACCORDING TO JESUS. 
 
 Divine worship is ascribed to the Holy Spirit. 
 We are baptized in his name, the solemn benedic- 
 tion so often pronounced, includes, with the love of 
 God, and the grace of Christ, the communion of 
 the Holy Ghost. Here he is regarded as the source 
 of our spiritual blessing, and is invoked in the same 
 breath which acknowledges the divine authority of 
 the Father and of the Son. 
 
 Three in one — one in three. The Christians of 
 the second, and even of the third century, were 
 satisfied with merely using scriptural expressions 
 concerning the Father, Son, and Holy Spirit, with- 
 out attempting to define their relation to one an- 
 other. When man attempted to advance theories 
 concerning the relation of the different persons of 
 the Godhead toward each other, then came schisms 
 and dissensions. It is useless to attempt to explain 
 this mysterious unity by anything with which we 
 are acquainted. Many illustrate the unity of the 
 Trinity by appealing to the unity of the members 
 of the family circle. Others claim that the persons 
 of the Trinity are merely one in motive and object. 
 Then, again, others contend that as each person of 
 the Godhead has his peculiar work and office, that 
 they merely represent certain attributes of the one 
 God. But why should we contend or attempt to 
 theorize? We may add one more to the already 
 many theories extant. That there is a mysterious 
 
THKEE IN ONE — ONE IN THREE. 129 
 
 unity of the Trinity we see everywhere in the 
 sacred writings. We can easily arrive at a con- 
 clusion, that for all practical good, will be perfectly 
 satisfactory. Like many other questions, not plain- 
 ly given in the Scriptures, such as the " Interme- 
 diate state of the dead," "The locality of heaven," 
 "The immortal body in eternity," and many more 
 such questions, we are inclined to guess at it, and 
 very often this is done at the expense of truth and 
 common sense. If Grod considered it necessary that 
 we should know, he would have told us plainly, and 
 placed the matter beyond all controversy. All that 
 is necessary for our temporal and eternal good is 
 plainly told us. Why should we want to know 
 more than God considers necessary to tell us ? 
 
 The Trinity was foreshadowed in the very dawn 
 of history. " Let us make man in our own image," 
 is the first whispering of this doctrine. Paul 
 throughout his whole writings keeps hinting at it. 
 "For through him we both have access by one 
 Spirit unto the Father," says Paul to the Ephe- 
 sians. Then we see how the doctrine of the Trinity 
 is implied in the baptismal formula, and the apos- 
 tolic benedictions. We acknowledge the Father 
 and Son to be distinct, real persons. Then when 
 the Holy Spirit is associated with them on an 
 equality, it is only reasonable to think of him as a 
 person, and not a mere power or influence. 
 
130 THE GOSPEL ACCORDING TO JESUS. 
 
 The subject is baptized into the belief of three 
 persons. He is baptized into each name of the 
 Godhead. The word o W ^, is the appellation of a 
 person. When used as in Acts 1 : 5, it stands for 
 a person, and not for an influence or power. So 
 we are baptized into the name of three real 
 and distinct beings, the Father, Son, and Holy 
 Spirit. "These distinctive appellations denote," 
 says Augustine, "the reciprocal relations of the 
 three persons to each other, and not the substance 
 itself, which is but one." 
 
 "The grace of the Lord Jesus Christ, and the 
 love of God, and the communion of the Holy 
 Ghost, be with you all. Amen," is the benedic- 
 tion of Paul to the Corinthians. In this we see 
 the unity and also the recognition of the distinct 
 personality of each. In this the act of communion, 
 fellowship, or participation, implies a divine per- 
 sonal agent as real as does the grace that we 
 receive from Christ, or the love bestowed upon 
 us by the Father. 
 
 What a beautiful harmony there is in the unity 
 of the Godhead, as we contemplate the great plan 
 of heaven for the salvation of mankind. As we 
 accept this plan with child-like confidence, and 
 worship the Triune God for his love and mercy; 
 God, the Father, full of compassion ; and Jesus, as 
 God manifest in the flesh, bringing the Gospel of 
 
THREE IN ONE — ONE IN THREE. 131 
 
 mercy to fallen man, coming to us in his humanity 
 as our "Elder Brother" ; and the Holy Spirit, the 
 heaven-sent Paraclete, who is always ready to aid 
 us by his presence and gentle influence. The doc- 
 trine of the Trinity is the central sun of the 
 Christian system, the source of light and heat, 
 motion and life, to the worlds of mind within its 
 sphere. Blot it out, and you throw us back on the 
 night of paganism, to the mere religion of nature, 
 the dim twilight of heathen philosophy. We will 
 say then, with Paul, "Without controversy, great 
 is the mystery of godliness : God was manifest in 
 the flesh, justified in the Spirit, seen of angels, 
 preached unto the Grentiles, believed on in the 
 world, received up into glory." 
 
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 Teachiugs of the Twelve Apos- 
 tles" — 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. 
 
 "Prove all things; hold fast that which is good.' 1 '' I. Thes. 5: 21. 
 
 In presenting an array of evidence to prove that 
 the preponderance of testimony, concerning the 
 apostolic mode of baptism, in obedience to the 
 Lord's commission, in Matthew 28: 19, is in favor 
 of trine immersion, we shall not enter into any 
 length to substantiate the evidence now. What- 
 ever is necessary in the way of explanation and 
 substantiation will be done in subsequent chapters. 
 
 1. The first 'proof is based on the language of 
 the commission. On the plain interpretation and 
 grammatical construction of the language of the 
 Lord's commission, we want to plant our feet 
 solidly. Then all other evidence will, according to 
 their strength and power, buttress up this position, 
 until it will become a citadel of truth and reason, 
 
 132 
 
TWELVE ARGUMENTS FOR TRINE IMMERSION. 133 
 
 strong enough to resist every assault. Doctor 
 Conant, a very prominent Baptist commentator, 
 and a strong advocate of single immersion, 
 in his notes on Matthew 28: 19, after referring 
 to the ancient practice of immersing at the utter- 
 ance of each name, admits that it would have been 
 justifiable had the text read, "In the name of the 
 Father, and in the name of the Son, and in the 
 name of the Holy Ghost." This is what we claim 
 the text does read. The words "in the name" 
 being understood before "of the Son," and " of the 
 Holy Ghost." Surely there must be some very 
 definite reason for this peculiar form of expression. 
 If it were intended that but one action should be 
 performed, then the commission would have read, 
 M Baptizing them in the name of the Father, Son, 
 and Holy Ghost." But we have the words "and of 
 the" before "Son" and "Holy Ghost." Both of 
 which demand recognition and distinct action. On 
 this plain law of language we base our authority for 
 the practice of a three-in-one baptism. 
 
 2. Trine immersion alone truly represents the 
 Trinity. Trine immersion is the only form of bap- 
 tism that truly represents the unity of the Trinity. 
 The applicant is taken into the water, and is then 
 requested to kneel, as this is the most expressive 
 form of humility that the body can assume. The 
 body, while in this kneeling posture, is, of course, 
 
134 THE GOSPEL ACCORDING TO JESUS. 
 
 partially immersed, then the head is immersed 
 three times in the name of each of the Persons of 
 the Godhead. Even the action of bowing the head 
 in baptism is not done without reason. In Romans 
 6: 4, 5, Paul says, "Therefore we are buried with 
 him by baptism into death." This burial does not 
 refer to the mode of baptism ; for as every nation 
 and age has its own mode of burial, so then would 
 they have their mode of baptism to suit. It rather 
 refers to the general principle that burial implies 
 in all ages and countries ; namely, a putting out of 
 sight, a submerging, an overwhelming, a placing 
 beneath, which is truly carried out in immersion. 
 This is plainly taught by referring to the remainder 
 of the verse, "That like as Christ was raised up 
 from the dead by the glory of the Father, even so 
 we also should walk in newness of life." The going 
 down in burial, and raising up again in newness 
 of life, are the principles prominent here. But to 
 go on to verse 5: "For if we have been planted 
 together in the likeness of his death, we shall be 
 also in the likeness of his resurrection." This word 
 "likeness" implies "according to the manner of," 
 and so has something to do in enabling us to get at 
 a particular mode. What was the manner of his 
 death? In John 19: 30, we learn "he bowed his 
 head, and gave up the ghost." Thus we are bap- 
 tized in the "likeness of his death" by bowing the 
 
TWELVE ARGUMENTS FOR TRINE IMMERSION. 135 
 
 head forward in the water. While the head is 
 under the water the body is completely immersed. 
 The bowing of the head is repeated in the name of 
 each Person of the Trinity. The body being par- 
 tially immersed during the whole ceremony, we 
 have not three separate baptisms, but three bap- 
 tisms in one. Three baptisms in one, and one 
 baptism in three. This is the principle of the 
 Trinity. Therefore we are trine immersionists 
 because no other form of baptism that could be 
 invented by the mind of man, can so truthfully 
 represent the mysterious unity of the Trinity. 
 
 3. It represents the three great principles of our 
 revealed religion. The great principles taught us 
 in the Word of God are, the creation and preserva- 
 tion of the human family by God the Father ; the 
 redemption of the human family by Jesus Christ, 
 the Son of God ; and the regeneration and sanctifica- 
 tion of the human family by the Holy Spirit, the 
 gift of the Father and the Son. These principles 
 are prominent over all others, towering far above 
 every other revelation, and are the foundations of 
 all other truths presented for our acceptance. On 
 these three principles swings the door of eternal 
 truth. These distinct teachings are the fundamen- 
 tal truths of heaven's revelation to man, and are 
 thus made very prominent by the Lord in the ordi- 
 nance of baptism, and we are baptized into each 
 
136 THE GOSPEL ACCORDING TO JESUS. 
 
 name separately to signify our acceptance of them. 
 Each of these names represents a positive principle 
 and foundation of our faith; therefore should be 
 strongly emphasized. And how could this be 
 better done than by our threefold action in bap- 
 tism? 
 
 4. The bowing of the head very significant, Not 
 only is the bowing of the head in the act of bap- 
 tism intended to be an indication of the humility of 
 the heart, but also a mark of our respect for the 
 names of the Triune God. This is directly in ac- 
 cordance with the spirit of the Gospel. Speaking 
 of the exaltation of the Savior, and the honor and 
 worship due his name, Paul says (Phil. 2: 9, 10): 
 " Wherefore God also hath highly exalted him, and 
 given him a name which is above every name : that 
 at the name of Jesus every knee should bow." 
 Then in Romans 14 : 11, Paul, referring to the 
 prophecy of Isaiah, says, " For it is written, As I 
 live, saith the Lord, every knee shall bow to me, 
 and every tongue shall confess to God." When 
 would bowing be more appropriate and applicable 
 than in the ordinance of baptism, which is the cere- 
 mony ordained by the Lord himself as the entrance 
 into the church ? Not only is it a sign of our hu- 
 mility, respect, and worship, but by the bowing of 
 the head we emphatically confess our belief in the 
 Father, Son, and Holy Spirit. As each name is 
 
TWELVE ARGUMENTS FOR TRINE IMMERSION. 137 
 
 uttered we bow the head in adoration and worship, 
 confessing the principles that each name represents. 
 Thus giving it emphasis, and also acknowledging 
 the importance of this confession by distinctly bow- 
 ing to each name, as the words of Jesus undoubt- 
 edly imply. 
 
 By no other form of baptism could this be thus 
 carried out. Bowing our acknowledgement, con- 
 fession, and worship, of each name during the 
 observance of this ordinance can only be done by 
 the apostolic mode of a face-forward trine immer- 
 sion. 
 
 5. "The Teachings of the Twelve Apostles." Some 
 few years ago, Philotheos Bryennios, Metropolitan 
 of Nicomedia, discovered an old manuscript in the 
 library of the Monastery of the Most Holy Sep- 
 ulchre in Constantinople, bearing the title of 
 Didachai ton dodeka apostolon, "Teachings of the 
 twelve apostles." The manuscript bears the signa- 
 ture of "Leon, notary and sinner," who completed 
 the transcription in the month of June, a. d. 1056. 
 It is conceded by all the scholars and critics that 
 have examined the manuscript, that the original, of 
 which this is a copy, dates from a period not later 
 than the first half of the second century of the 
 Christian era. The finding of the manuscript cre- 
 ated no small stir in the Christian world, and its 
 teaching is considered important testimony in 
 
 10 
 
138 THE GOSPEL ACCOKDING TO JESUS. 
 
 arriving at the knowledge of the practice of the 
 early church, especially respecting baptism. Here 
 is the testimony: 
 
 "And touching baptism, thus baptize: having 
 first declared all these things, baptize in the name 
 of the Father, and of the Son, and of the Holy 
 Spirit, in living water. But if thou have not living 
 water, baptize in other water; and if thou canst 
 not in cold, then in warm. But if thou have 
 neither, pour on the head water thrice in the name 
 of Father and Son and Holy Spirit." 
 
 Here is indisputable evidence of a threefold 
 action in baptism. 
 
 6. It is the practice of the Greek Church. The 
 Greek fathers have ever been quoted as the best 
 authority in deciding the meaning of the Greek 
 text. They are the acknowledged champions who 
 have ever defended the church from heresies, and 
 from the attacks of unbelievers. Dr. Clark, in his 
 Commentary, thus alludes to them : "As they lived 
 nearer to the primitive times of Christianity than 
 we do, we must allow that they were at least as 
 competent as ourselves to pass judgment on any 
 subject of theological discussion ; but in the case 
 now before us, their authority must be vastly 
 greater. In addition to the circumstance of the 
 Greek being their native tongue, some of them 
 were men of very extensive learning, and of dis- 
 
TWELVE ARGUMENTS FOR TRINE IMMERSION. 139 
 
 tinguished skill in philological research ; they must 
 therefore have had a more accurate perception than 
 the most learned among us can pretend to, of the 
 precise application of every rule in syntax, the 
 exact meaning of the minutest particle, and the 
 determinate effect of the slightest inflection in the 
 language." We could never have acknowledged 
 the importance of the authority of the Greek 
 Church in such strong language, without being 
 accused of radicalism and exaggeration; therefore 
 we allow Doctor Clark to be our spokesman. After 
 such a tribute to the learning and authority of the 
 Greek fathers, by one who does not believe, or, at 
 least, does not practice trine immersion, we, surely, 
 should not be blamed for appealing to them on the 
 subject under discussion. The Greek Church has 
 never changed her mode of baptism. She still 
 clings to the apostolic mode of trine immersion. If 
 they are not able to interpret their own language 
 correctly, it is useless for us to assume to know. 
 Therefore, we now present the practice of the 
 Greek Church as a very substantial authority for 
 three actions in baptism. 
 
 7. The church at Philadelphia. Philadelphia, 
 one of the "seven churches which are in Asia," 
 whom John addresses in his Revelation, is the 
 only one concerning which it was prophesied it 
 should remain unharmed in the midst of the gen- 
 
140 THE GOSPEL ACCORDING TO JESUS. 
 
 eral desolation. The prophecy is found in Revela- 
 tion 3: 10, and reads, "Because thou hast kept 
 the word of my patience, I also will keep thee from 
 the hour of temptation, which shall come upon all 
 the world, to try them that dwell upon the earth." 
 Many travelers have visited this ancient city, and 
 all call general attention to the fulfillment of this 
 prophecy. There is a strong Greek Church there, 
 and the practice of trine immersion has been ob- 
 served uninterruptedly for over eighteen centuries. 
 One traveler tells us that Ephesus is desolate, and 
 without a Christian temple or altar; Laodicea is 
 without inhabitant, except the foxes and jackals 
 that prowl amid her circus and her theatres; 
 Sardis is represented by one Turkish and one 
 Greek hut; a handful of down-trodden Greek 
 Christians worship in a subterranean chapel at 
 Pergamos; but in the language of Gibbon, "Phila- 
 delphia alone has been saved by prophecy or cour- 
 age. At a distance from the sea, forgotten by the 
 emperor, encompassed on all sides by the Turks, 
 she only among the Greek colonies and churches of 
 Asia is still erect — a column in a scene of ruins." 
 This is the testimony of a skeptic. 
 
 Dr. J. P. Durbin tells us, " The candlestick has 
 never been removed ; the angel of the church has 
 always been there. The altar of Jesus has been 
 often shaken, both by the imperial pagan power, 
 
TWELVE ARGUMENTS FOR TRINE IMMERSION. 141 
 
 when Philadelphia supplied eleven martyrs as 
 companions to Polycarp in the flames of Smyrna, 
 and by the arms of the False Prophet, when 
 Bajazet and Tamerlane swept over Asia Minor 
 like an inundation ; yet it has never been over- 
 thrown. The crumbling walls of twenty ruined 
 churches, and the swelling domes and towering 
 minarets of a dozen mosques attest the hours of 
 fiery temptation; yet three thousand Christian 
 Greeks, and half a dozen churches still kept 
 in repair, and still vocal with praise to Jesus, 
 attest that he has been faithful to his promise." 
 So we point to the uninterrupted practice of the 
 Philadelphia church, and the approbation of heaven 
 upon her in the fulfillment of this old prophecy as 
 an evidence in favor of trine immersion. Though 
 she may have deviated in many points from the 
 apostolic mode of worship, yet as a branch of the 
 Greek Church she has remained faithful in bap- 
 tism. 
 
 8. Historical testimony. Beyond doubt the pre- 
 ponderance of evidence by the early and more 
 modern church writers is in favor of trine immer- 
 sion. From Justin Martyr, who was born about 
 the time of the death of John the apostle, along 
 through the centuries that have intervened, Clement 
 of Alexandria, Tertullian, Monulus, Cyril, Basil, 
 Ambrose, Chrysostom, Augustine, Theodoret, and 
 
142 THE GOSPEL ACCORDING TO JESUS. 
 
 a host of other writers testify in favor of trine im- 
 mersion. These testimonies surely must have their 
 weight in determining the original apostolic mode. 
 9. The meaning of "baptizo" The meaning of 
 pairrifa even should have some weight in deciding the 
 matter before us. Baptizo, by many grammarians 
 and lexicographers, is classed as a frequentative 
 verb. The Greek grammarians explain that 
 frequentatives express a repetition or increase of 
 the action expressed by the primitive. In this 
 instance, bapto is the primitive, and baptizo the fre- 
 quentative. Bullion, Buttman, Rost, and no doubt, 
 others, in their grammars, lay it down as a rule, 
 that a certain class of verbs ending in zo, formed 
 from other verbs have the signification of frequent- 
 atives. Stephens, Yossius, Passow, Bretschneider, 
 Donnegan, Liddell & Scott, Kouma, Gaza, Rost, 
 and Palm, all render baptizo " To dip or im- 
 merse repeatedly." Richardson's large English 
 dictionary defines baptize as anglicized in King 
 James' version from baptizo, "To dip or merge 
 frequently." This difference between bapto and 
 baptizo is very plain in the use of these words 
 in the Old and New Testaments. "He dipped 
 [ebapse] his finger in the blood " ( Lev. 9 : 9 )♦ 
 " Shall dip [bapsei] them and the living bird in the 
 blood of the bird that was killed" (Lev. 14: 6). 
 "Naaman dipped [ebaptisato] himself seven times 
 
TWELVE ARGUMENTS FOR TRINE IMMERSION. 143 
 
 in Jordan " (II. Kings 5 : 14). Bapto, and embapto, 
 its compound, occur only six times in the New- 
 Testament Greek, and never of baptism. Thus: 
 "He that hath dipped [embapsas] his hand" (Matt. 
 26: 23). "Dipping in [embaptomenos] with me" 
 (Mark 14:20). " That he may dip [bapse] his 
 finger" (Luke 16: 24). "Shall dip \bapsas], and 
 having dipped \embapsas] the sop" (John 13: 26). 
 Wherever the ordinance of baptism is referred to, 
 baptizo with its cognates and corresponding sub- 
 stantives is employed. 
 
 10. "One Lord, one faith, one baptism" This 
 text has been often used as evidence against three 
 actions in baptism ; but we will now produce it 
 as testimony in the affirmative. We must bear 
 in mind that Paul was exhorting the Ephesian 
 church to unity. That although there was such a 
 diversity in all things, yet there was a blending 
 together, a oneness plainly to be seen through all 
 the apparent diversity. Especially is this so in 
 spiritual matters. Although God the Father was 
 called Lord, and Jesus Christ was given the same 
 title, yet Paul says there is but " one Lord." The 
 unity of the Trinity is strongly urged here. So we 
 have different faiths — a faith in the divinity of 
 Jesus, a faith in his power to help and forgive, a 
 faith in his resurrection, a faith in the promises of 
 God, yet there is but " one faith." So, also, we are 
 
144 THE GOSPEL ACCORDING TO JESUS. 
 
 baptized in the name of the Father, and baptized 
 in the name of the Son, and again in the name of 
 the Holy Spirit, yet there is but "one baptism." 
 The Greek word here is baptisrna, literally, a dip- 
 ping, from the frequentative verb baptizo. There 
 was danger of breaking off the unity of these spir- 
 itual truths, therefore Paul comes forth with his 
 timely warning. It is not "one dip" nor "one im- 
 mersion" that is mentioned here, but "one dip- 
 ping." Though apparently three baptisms, yet in 
 truth it is but one. 
 
 11. Greater faith required. It undoubtedly re- 
 quires more faith to be baptized by trine immersion 
 than by any other form. It is so much easier to 
 be baptized by other modes, and therefore the 
 easier form of baptism would naturally become 
 the most popular. Faith, like all other virtues, 
 will become strengthened when it is put to use, 
 and its greatest powers brought into active play. 
 In all of the Lord's dealings with those he desired 
 to bless while on earth, he invariably tested their 
 faith. He was always anxious to draw out the 
 faith that slumbered in the heart ; this exercise of 
 their confidence only strengthened them. The de- 
 sign of baptism is not merely a symbol of the 
 washing away of the sins, but also an expression of 
 the faith, a complete surrender of our will to God, 
 which is the beginning of the new life in Christ 
 
TWELVE ARGUMENTS FOR TRINE IMMERSION. 145 
 
 Jesus. The new life is thus ushered in by a strong 
 expression of faith. If baptism is the outward sign 
 of the condition of faith in the heart, then it does 
 not require much argument to show that the greater 
 the baptism, the greater the faith. 
 
 12. Single action in baptism does not reach to the 
 apostles. The earliest record we have of single im- 
 mersion is about the middle of the fourth century. 
 Eunomius was the first advocate of this form. He 
 abandoned the use of the scriptural formula, and 
 baptized into the death of Christ. This occurred 
 about a. d. 350. Theodoret, who lived in the fifth 
 century, thus speaks of the heresies of Eunomius: 
 " He subverted the law of holy baptism, which had 
 been handed down from the beginning from the 
 Lord, and from the apostles, and made a contrary 
 law, asserting that it was not necessary to immerse 
 the candidate for baptism thrice, nor to mention 
 the name of the Trinity, but to immerse once only 
 into the death of Christ." 
 
 But the practice of one action in baptism did not 
 receive official sanction until the seventh century. 
 Then, merely to oppose the Spanish Arians, Pope 
 Gregory the Great, consented to its practice thus : 
 "But if any one thinks this is rather done in re- 
 gard to the Holy Trinity, a single immersion in 
 baptism does in no way prejudice that; for so long 
 as unity of substance is preserved, it is no harm 
 
146 THE GOSPEL ACCORDING TO JESUS. 
 
 whether a child be baptized with one immersion or 
 three, because three immersions may represent the 
 trinity of persons, and one immersion the unity of 
 the Godhead." 
 
 Thus, according to ecclesiastical history, the in- 
 troduction of single immersion was gradual, and it 
 took many centuries after the advice of Pope 
 Gregory before it was generally accepted. It is but 
 reasonable to believe that people do not generally 
 go from the easier to the harder modes. The gen- 
 eral tendency is always from the greater to the 
 lesser. The changes in baptism did not go from 
 sprinkling to trine immersion; but rather the 
 change came downward from trine immersion to 
 sprinkling, and in many instances from sprinkling, 
 the tendency is to cancel baptism altogether as a 
 useless ceremony. 
 
CHAPTER XIV. 
 
 HISTORICAL TESTIMONY. 
 
 The importance of history — Justin Martyr — Clement — Tertullian 
 — Monulus — Cyril — Basil — Ambrose — Chrysostom— Theodoret — 
 Gelasius— Pelagius — The baptism of Clovis — Theophylact — Bing- 
 ham — Fourth Council of Toledo — Luther — Carson — Cave — 
 Bishop Beveridge — Vossius — Robinson — John Wesley — The 
 churches that practice trine immersion. 
 
 The importance of history. The importance of 
 historical testimony on any important subject 
 cannot be overrated. The tendencies and incli- 
 nations of people in the course of time so change 
 customs and practices that the original meanings 
 of certain words have been radically changed. 
 History comes to the rescue and brings back the 
 words to us in their original sense. History, in- 
 deed, is thus a greater authority than grammars 
 and dictionaries. When we are trying to obtain 
 the true meaning of the word baptize, concerning 
 which there are so many conflicting opinions, we 
 appeal to the ancient church to know how they 
 performed baptism. The practice of the early 
 church in baptism is the only true and original 
 interpretation of the word. Whatever practice 
 may have been introduced in later times, even if it 
 
 147 
 
148 THE GOSPEL ACCOKDLNG TO JESUS. 
 
 has been generally adopted by the modern church, 
 and the dictionaries give its meaning in accordance 
 with the new and popular idea, this will never 
 decide its true signification. We go back to the 
 birth of the word, and whatever these early fathers 
 considered its interpretation, must be correct. In 
 the words of the prominent debater and Christian 
 scholar, "The history of baptism is the philology 
 of the word." So we will commence as near the 
 apostolic age as history will carry us, and thus show 
 that trine immersion is the scriptural mode of bap- 
 tism. 
 
 Justin Martyr. Justin Martyr was born in Sa- 
 maria in a. d. 100, if not eleven years before; 
 however, it is positively certain that his birth took 
 place as early as the death of the apostle John ; he 
 was baptized at the age of thirty-three, a. d. 133, 
 or only thirty-three years after the close of the 
 apostolic age, and died a. d. 165, or about fifteen 
 years after the birth of Clement of Alexandria. 
 
 Justin wrote "An Apology for Christians, Ad- 
 dressed to the Emperor, the Senate, and the People 
 of Rome." In this work he describes the doctrines 
 and ordinances of the church of Christ, and on 
 baptism has the following passage : " Then we 
 bring them to some place where there is water, 
 and they are baptized by the same way of bap- 
 tism by which we were baptized ; for they are 
 
HISTORICAL TESTIMONY. 149 
 
 washed in the water in the name of God the 
 Father, Lord of all things : and of our Savior 
 Jesus Christ, and of the Holy Spirit." 
 
 The translator of the works of Justin, Mr. 
 Reeves, says, concerning the mode of baptism, 
 "The candidates were thrice plunged under the 
 water at the naming of the three Persons in the 
 blessed Trinity." 
 
 Clement. Clement of Alexandria was born about 
 A. d. 150, and died in the year 220. He was a man 
 of remarkable learning, and a celebrated school 
 teacher in the city of Alexandria, He wrote a 
 number of religious works, but few of which have 
 come down to us. 
 
 In addressing himself to the churches planted 
 by the apostles — churches composed of members, 
 many of whom were baptized by the immediate 
 successors of the apostles, he says, "Ye were con- 
 ducted to a bath just as Christ was carried to the 
 grave, and were thrice immersed to signify the 
 three days of his burial." 
 
 Tertullian. This remarkable person was born at 
 Carthage, a. d. 160, wrote in the year 204, and 
 died a. d. 220. Tertullian is regarded as the 
 greatest and most learned of all the Latin Fathers, 
 and his testimony in favor of trine immersion is 
 such that none can overthrow it by any fair means. 
 " I shall begin with baptism. When we are going 
 
150 THE GOSPEL ACCORDING TO JESUS. 
 
 to enter the water, but a little before in the pres- 
 ence of the congregation and under the hand of the 
 president, we solemnly profess that we disown the 
 Devil, and his pomp and his angels. Hereupon we 
 are thrice immersed, making a somewhat ampler 
 pledge than the Lord has appointed in the Gospel." 
 "Lastly, He commands them to baptize into the 
 Father and the Son and the Holy Ghost, not into a 
 unipersonal God. And indeed it is not once only, 
 but three times, that we are immersed into the 
 three Persons, at each several mention of their 
 names." 
 
 Monulus. Monulus was born only about thirty- 
 four years after the death of Polycarp, and while 
 at the famous Council of Carthage, a. d. 256, he 
 made use of the following language in one of his 
 speeches, preserved by Cyprian : " The true doc- 
 trine of our holy mother, the Catholic Church, hath 
 always, my brethern, been with us, and doth yet 
 abide with us, and especially in the Article of Bap- 
 tism, and the trine immersion wherewith ijt is 
 celebrated; our Lord having said, 'Go ye, and 
 baptize the Gentiles, in the name of the Father, 
 and of the Son, and of the Holy Spirit/ " 
 
 Cyril. Cyril was born at or near Jerusalem, 
 about a. d. 315, wrote in the year 374, and died 
 a. d. 386. At the age of thirty, he was ordained 
 priest by Maximus, Bishop of Jerusalem. "Ye 
 
HISTORICAL TESTIMONY. 151 
 
 were led to the pool of divine baptism as Christ 
 was carried from the cross to the sepulchre, and 
 each one of you was asked, whether he believed in 
 the name of the Father, and of the Son, and of the 
 Holy Ghost; and ye made that saving confession 
 and descended three times into the water, and 
 ascended again; here also covertly pointing by a 
 figure at the three days' burial of Christ." 
 
 Basil. Basil was born at Csesarea, a. d. 328, 
 wrote in the year 360, and died Jan. 1, 379. He 
 inherited a strong feeling of Christianity from his 
 relatives, who had been Christians for many years ; 
 his grandfather, who was a Christian, was born 
 only about one hundred and fifty years after the 
 death of the apostle John. So remarkable was 
 Basil's learning and firmness, that he was univers- 
 ally admired even by his enemies. " This, then, is 
 what is meant by being born of water and of the 
 Spirit ; death being brought to pass in the water, 
 but life being wrought in us through the Spirit. In 
 three immersions, therefore, and in the same num- 
 ber of invocations, the great mystery of baptism is 
 finished." 
 
 Ambrose. Ambrose was Bishop of the Church 
 at Milan ; he was born a. d. 340, wrote A. d. 374, 
 and died about the year 397. "Thou wast asked, 
 Dost thou believe in God the Father Almighty? 
 Thou saidst, 4 1 do believe,' and wast dipped, that is, 
 
152 THE GOSPEL ACCORDING TO JESUS. 
 
 buried. Thou wast asked again, Dost thou believe 
 on our Lord Jesus Christ and his crucifixion? 
 Thou saidst, ' I believe,' and wast dipped again, 
 and so wast buried with Christ. Thou wast interro- 
 gated the third time, Dost thou believe in the Holy 
 Spirit? Thou answeredst, l I believe,' and wast 
 dipped a third time." 
 
 Chrysostom. Chrysostom was born in the city of 
 Antioch, of noble and opulent parents, January 14, 
 a. d. 347 : and between the eighteenth and twenty- 
 third years of his age was baptized by Meletius, 
 Bishop of Antioch. He was the most profound 
 Greek scholar and devout student of the Bible that 
 ever lived. He studied the Bible with great care, 
 and is said to have been able to repeat the entire 
 work. " Christ delivered to his disciples one bap- 
 tism in three immersions of the body, when he said 
 to them, ' Go, teach all nations, baptizing them in 
 the name of the Father, and of the Son, and of the 
 Holy Ghost.' " 
 
 Theodoret. Theodoret, a celebrated church his- 
 torian and theological writer, was born at Anti- 
 och about the year 393, and received his name 
 ( which means God-bestowed ) from the circumstance 
 of his being supposed to have been granted as the 
 fruit of earnest prayer, to his parents, who had 
 long been childless. He was Bishop of Cyrus, a 
 city of Cyria, and was prominent for his zeal and 
 
HISTORICAL TESTIMONY. 153 
 
 eloquence. "He (Eunomius) subverted the holy 
 law of baptism, which had been handed down from 
 the beginning from the Lord and the apostles, and 
 made a contrary law, asserting that it is not neces- 
 sary to immerse the candidate for baptism thrice, 
 nor to mention the names of the Trinity, but to 
 immerse once only in the death of Christ." 
 
 Gelasius. , Gelasius succeeded Felix III., in 492, 
 as pope, and confirmed the estrangement between 
 the eastern and western churches by insisting on 
 the removal of the name of Acacius, Bishop of 
 Constantinople, from the diptychs. He was also 
 the first decidedly to assert the supremacy of the 
 papal over the general councils. He was an ex- 
 tensive writer, and, notwithstanding his peculiar- 
 ideas of church government, was a deep thinker.. 
 "Then let the priest baptize by trine immersion 
 alone, invoking but once the Holy Trinity, and: 
 saying thus : ' And I baptize thee in the name of 
 the Father,' and let him immerse once, 'and of the 
 Son,' and let him immerse a second time, 'and of 
 the Holy Ghost,' and let him immerse a third 
 time." 
 
 Pelagius. He lived and wrote during the sixth 
 century. He was very severe in his denunciation 
 of single immersion. In his day single immersion 
 had many advocates in Spain, where it first ap- 
 peared, while the general practice elsewhere was 
 
154 THE GOSPEL ACCORDING TO JESUS. 
 
 trine immersion, which prevailed till the fifteenth 
 century, when in some localities it gave way to 
 single immersion. Pelagius was born about 250. 
 " There are many w T ho say that they baptize in the 
 jname of Christ alone, and by a single immersion. 
 But the Gospel command, which was given by God 
 "himself, and our Lord and Savior Jesus Christ, 
 reminds us that we should administer holy baptism 
 to every one, in the name of the Trinity and by 
 trine immersion ; for our Lord said to his disciples, 
 ' Go baptize all nations in the name of the Father, 
 and of the Son, and of the Holy Ghost.' " 
 
 The baptism of Clovis. Robinson, in his history 
 of baptism, was speaking of a font remarkable in 
 ecclesiastical history and belonging to the church of 
 Notre Dame, when he used the following language : 
 "In this font Clovis was dipped three times in 
 water at his baptism. Modern French writers 
 observe with becoming dignity, that their first 
 Christian king had too much spirit to submit to 
 profess a religion before he had examined whether 
 it were true ; and that Yedast and Remegius first 
 instructed him in the doctrine of the Holy Trinity, 
 which he afterwards professed to believe, by being 
 thrice clipped at his baptism. More than three 
 thousand Franks were baptized at the same season 
 and in the same manner." 
 
HISTORICAL TESTIMONY. 155 
 
 Theophylact. He was born in Constantinople. In 
 1078 he was made Archbishop of Achricla. He was 
 the author of many valuable commentaries. His 
 works were printed in Greek and Latin. "For 
 one immersion (baptism) is spoken of as also one 
 faith, because of the doctrine respecting the initia- 
 tion being one in all the church ; which has been 
 taught to immerse (baptize) with invocation of the 
 Trinity, and to symbolize the Lord's death and res- 
 urrection by the threefold sinking down and coming 
 up. It will be noticed that the archbishop did not 
 hold, as our modern single immersionists do, that 
 the phrase, 'One Lord, one faith, one immersion' 
 (Eph. 4: 5), means a single action; but says truly, 
 that the one immersion is the doctrine respecting 
 the initiation, being one in all the church. The 
 action being 'the threefold sinking down and 
 coming up.' " 
 
 Bingham. In his "Antiquities of the Christian 
 Church," says: "The Arians in Spain, not being 
 of the sect of the Eunomians, continued for many 
 years to baptize with three immersions ; but then 
 they abused this ceremony to a perverse end, to 
 patronize their error about the Son and the Holy 
 Ghost's being of a different nature or essence from 
 the Father ; for they made the three immersions to 
 denote a difference or degrees of Divinity in the 
 three divine persons ; to oppose whose wicked doc- 
 
156 THE GOSPEL ACCORDING TO JESUS. 
 
 trine, and that they might not seem to symbolize- 
 with them in any practice, that might give encour- 
 agement to it, some Catholics began to leave off the* 
 trine immersion, as savoring of Arianism, and took 
 up the single immersion in opposition to them." 
 
 The fourth council of Toledo. This council was* 
 held in Spain in 633. " Some learned persons find 
 fault with this council for changing this ancient 
 custom upon so slight a reason as that of Arians- 
 using it; which, if it were any reason, would hold 
 as well against a single immersion, because the- 
 Eunomians, a baser sort of Arians, were the first 
 inventors of that practice. And therefore the ex- 
 ception made by the Spanish council in the seventh 
 century cannot prejudice the more ancient and gen- 
 eral practice, which, as Strabo observed, still pre- 
 vailed after this council, and, if Vossius says truly, 
 the trine immersion, or what corresponds to it r 
 the trine aspersion, is the general practice of all 
 churches upon the earth at this day." 
 
 The reason advanced by the Spanish council for 
 a change in the form of baptism, Bingham would 
 simply intimate, was no reason at all, as the in- 
 ventors of single immersion were a baser class of 
 people than those from whom the Catholics were 
 trying to separate themselves in practice. Two 
 evils presented themselves, and the Catholics- 
 thought to choose the less dangerous, and judged 
 
HISTORICAL TESTIMONY. 157 
 
 it far less disagreeable to sanction and receive a 
 human invention in baptism, than to patronize the 
 anathematized doctrine of the Arians. Strabo is 
 mentioned by Bingham as stating that trine im- 
 mersion still prevailed after this council. Strabo 
 was the proper person to consult to prove this, 
 
 as he lived about one hundred vears after this 
 
 *> 
 
 council, while Vossius, who lived in the sixteenth 
 century, says it still prevailed in his day. 
 
 Luther. Martin Luther, the great reformer of 
 the sixteenth century, gives directions how to bap- 
 tize a converted Jewess, thus: "As to the public 
 act of baptism, let her be dressed in a garment, 
 usually worn by females in baths, and be placed in 
 a bathing tub, up to the neck in water; then let the 
 baptist dip her head three times in the water, with 
 the usual words : ' I baptize you in the name of the 
 Father,' etc." 
 
 Carson. Alexander Carson, in his work on bap- 
 tism, gives very emphatic and decided testimony in 
 favor of trine immersion, and says : " The three 
 immersions used by the ancients in the perform- 
 ance of the rite, are called tria baptismata, three 
 baptisms, that is, three immersions; for it could not 
 be three purifications; it was only one purification. 
 I am well aware that the three immersions may be 
 called also one baptism. My philosophy can account 
 for this. When they are said to be three baptisms, 
 
158 THE GOSPEL ACCORDING TO JESUS. 
 
 the word is used in reference to the act of immer- 
 sion ; when they are called one baptism, the word 
 is used in reference to the rite in its appropriate 
 sense. The three immersions are, in the estima- 
 tion of those who used them, only one rite, which 
 was designated by the name baptism." 
 
 Cave. Dr. William Cave, in his "Primitive 
 Christianity," thus testifies: "This immersion was 
 performed thrice, the person baptized being three 
 several times put under water — a custom which 
 Basil and Sozomon will have derived from the 
 apostles. It is certain that it was very early in 
 the church, being twice mentioned by Tertullian as 
 the common practice." 
 
 Bishop Beverioge. He was a learned bishop of 
 the Church of England, and was one of the most 
 scholarly divines that England ever produced. He 
 claimed to have made baptism a particular study, 
 in all the stages of its history, and the result of his 
 extensive researches is that trine immersion is 
 apostolic. "Neither did the church ever esteem 
 that baptism valid which was not administered 
 exactly according to the institution, in the name of 
 all the three Persons ; which the primitive Chris- 
 tians were so strict in the observance of, that it was 
 enjoined, that all persons to be baptized should be 
 plunged three times — first, at 'the name of the 
 Father' and then at 'the name of the Son,' and 
 
HISTORICAL TESTIMONY. 159 
 
 lastly at ' the name of the Holy Ghost ' ; that so 
 every person might be distinctly nominated, and 
 so our Savior's institution exactly observed in 
 the administration of this sacrament." And in 
 another place, he says: "That this was in some 
 way handed down from the apostles, we dare 
 not deny." 
 
 Vossius. John Gerard Vossius was born in 1577, 
 and died in Amsterdam in 1649. The term "all 
 countries," mentioned below, refers to all places 
 where immersion was used at that time, which 
 would include the greater part of Christendom. 
 " What son of the church will not willingly hold to 
 that custom which the ancient church practiced all 
 over the world, except Spain, etc.? Besides, at the 
 present, trine immersion is used in all countries; 
 so that the custom cannot be changed without an 
 afTectation of novelty and scandal given to the weak." 
 
 Bobinson. In his History of Baptism, Robinson 
 says: "It is not true that dipping was exchanged 
 for sprinkling by choice before the Reformation 
 (a. d. 1517); for, till after that period, the ordinary 
 baptism w T as trine immersion." 
 
 John Wesley. The following assertion from 
 Moore's Life of Wesley may be somewhat ques- 
 tioned by many who have never closely examined 
 the work. Still this fact is not so wonderful when 
 it should be borne in mind that one hundred years 
 
160 THE GOSPEL ACCORDING TO JESUS. 
 
 before the time of Wesley, trine immersion was the 
 general practice, wherever and whenever immersion 
 was used. It will also appear very reasonable when 
 we remember that John Wesley derived his relig- 
 ious ideas from the Church of England. Then 
 trine immersion was the general practice of that 
 church. Mr. Moore says in Vol. I., page 425: 
 "When Mr. Wesley baptized adults, professing 
 faith in Christ, he chose to do it by trine immer- 
 sion, if the person would submit to it, judging this 
 to be the apostolic method of baptizing." 
 
 The churches that 'practice trine immersion. So 
 this kind of testimony can be multiplied, so that 
 we could fill a good sized volume. However, we 
 will close our chapter of Historical Testimony by 
 calling attention to the churches which have and 
 do still practice trine immersion. 
 
 The Roman Catholic Church practiced trine im- 
 mersion until about the time of the Reformation. 
 The change from trine immertion to affusion was 
 gradual. Even now they practice the three actions 
 in affusion. 
 
 The Greek Church, through all its changes, still 
 strictly adheres to trine immersion. 
 
 The Church of England in the first years of her 
 history practiced trine immersion. 
 
 The Lutheran Church observes the rite of bap- 
 
HISTORICAL TESTIMONY. 161 
 
 tism by pouring water on the applicant three times, 
 in the name of each Person of the Trinity. 
 
 The Seventh Day Baptists practice trine immer- 
 sion. 
 
 The River Brethren, a small bodv of Christians 
 in North America, observe trine immersion. 
 
 The Dunkard Brethren are strong advocates of 
 trine immersion. 
 
 A congregation of the Church of England in 
 New Jersey, under the leadership of Rev. James 
 Crystal, baptizes by trine immersion. 
 
 The Brethren Church, of which the author is a 
 member, is uncompromising in her adherence to 
 this apostolic mode of baptism. 
 
 The Reformed Church, a very strong body of 
 Christians, invariably practices three actions in the 
 administration of baptism. 
 
 Besides the foregoing are several other small 
 churches which adhere to the trine action in baptism, 
 either by affusion or immersion. This at once 
 silences the objection that but a small minority of 
 the Christian churches practice the threefold action 
 in baptism. 
 
CHAPTER XVI. 
 
 CONCLUDING CHAPTER ON BAPTISM. 
 
 The design of baptism — Patting 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." 
 
 "For as many of you as have been bapiized into Christ have put on Christ.'" Gal. 3: 27. 
 
 The design of baptism — Putting on Christ — The 
 new birth. In this, the concluding chapter of the 
 discussion on trine immersion, we desire to make 
 emphatic that which may have been only hinted at 
 hitherto. The Lord Jesus Christ never imposed 
 any ordinance or ceremony upon his followers with- 
 out a design. The outward rites of the church are 
 intended to teach us some grand spiritual lessons 
 that are to benefit the soul. Then what is the de- 
 sign of baptism? In the first place, Paul makes a 
 sweeping assertion, as if to silence all quibbling 
 concerning it: "For as many of you as have been 
 baptized into Christ have put on Christ." We are 
 emphatically told by the Lord himself, "Whoso- 
 ever shall not receive the kingdom of God as a 
 little child shall in no wise enter therein." As 
 little children, meek and confident, we are willing 
 
 162 
 
CONCLUDING CHAPTER ON BAPTISM. 16& 
 
 to bow to the will of Gocl without any question. It 
 is the doctrine of a full and unconditional surren- 
 der to his will. It is the Lord's direct will that we 
 should be baptized, and if we come as little chil- 
 dren we will bow to his decree. In explaining to 
 those around him who were his brethren, Jesus 
 said, "Whosoever shall do the will of my Father 
 which is in heaven, the same is my brother, and 
 sister, and mother." We do not want to be under- 
 stood as saying that baptism is the whole will of 
 God or even the most important part of it ; but it 
 is the very beginning. Baptism, according to the 
 ordinance of God, is the entrance into the new life. 
 It is the new birth. The beginning of a new life of 
 obedience to God. It is the consecration service. 
 "Except a man be born of water and of the spirit^ 
 he cannot enter into the kingdom of God." Then 
 who will stand up and contradict the Lord in this? 
 If we are truly children of the Lord, we are willing 
 to bow to his will. Thus in the apostle's language 
 we are willing to "put on Christ." 
 
 The washing of regeneration. This is not all r 
 either. Is it not also explained to us in unmis- 
 takable language as a symbol of the washing away 
 of the sins? Paul, in the relation of his conver- 
 sion, says that Ananias came to him saying, " And 
 now why tarriest thou? arise, and be baptized, and 
 wash away thy sins, calling on the name of the 
 
164 THE GOSPEL ACCORDING TO JESUS. 
 
 Lord." If baptism is a symbol of the cleansing 
 of the sins, and it undoubtedly is, do we not want 
 it done thoroughly? Who wants his sins only 
 partially washed away ? That this is the meaning 
 of the rite, we are told plainly in Titus 3:5: "JNot 
 by works of righteousness which we have done, but 
 according to his mercy he saved us, by the washing 
 of regeneration, and renewing of the Holy Ghost" 
 {sta Xowpov naicyyeveoiaq, literally, through the washing [or 
 the bath] of the new birth). This is the very same 
 sentiment as spoken by our Lord to Nicodemus, 
 •and referred to above, " Except a man be born of 
 water and of the Spirit." The renewing of the 
 Spirit and the washing of regeneration are the 
 signs of the new life. 
 
 Burial and resurrection. Paul makes baptism 
 prominent as a symbol of burial and resurrection. 
 u Therefore we are buried with him by baptism 
 into death : that like as Christ was raised up from 
 the dead by the glory of the Father, even so we 
 also should walk in newness of life" (Rom. 6: 4). 
 Then in Colossians 2 : 12, "Buried with him in bap- 
 tism, wherein also ye are risen with him through 
 the faith of the operation of God, who hath raised 
 him from the dead." The idea made prominent 
 here is that the old life, the old nature is buried in 
 baptism, and then we come forth, after the likeness 
 of the Lord's resurrection, to walk in a new life. 
 
CONCLUDING CHAPTER ON BAPTISM. 16S 
 
 What a beautiful and eloquent picture of the new 
 birth ! Here is a real burial and resurrection — a 
 burial of the old life, and a resurrection to a new- 
 one. A glorious, real, spiritual illustration, not 
 merely a mind picture to think about and to exer- 
 cise the imagination, but a living, real representa- 
 tion of the salvation of the man — a burial of the old 
 sins, and a rising up out of selfishness and carnal- 
 ity into a brighter, higher life. As already inti- 
 mated, burial here does not refer to a particular 
 form to be followed in the act of baptism, but gives 
 us the principle which baptism is to represent. 
 
 Sentences similar in construction to the commission. 
 It may be possible that we will be better able to 
 get at the true meaning of the language of Mat- 
 thew 28 : 19, by comparing it with sentences sim- 
 ilar in construction. In Luke 23 : 38, we have, 
 "And a superscription also was written over him, 
 in letters of Greek, and Latin, and Hebrew." This 
 probably is one of the plainest that can be produced 
 to illustrate a threefold action. Here, too, we have 
 an ellipsis. The verb "written" is undersood be- 
 fore " Latin " and " Hebrew." We know that there 
 were three writings, one in each of the languages 
 mentioned. Then, again, in Luke 21 : 12, we read, 
 "But before all these, they shall lay their hands on 
 you, and persecute you, delivering you up to the 
 synagogues, and into prisons." To fill up this 
 
166 THE GOSPEL ACCORDING TO JESUS. 
 
 ellipsis the latter part would read, " and delivering 
 you up into prisons." There must be two "deliver- 
 ings " meant, for a synagogue and a prison are not 
 the same place. But why need we multiply such 
 sentences when our language is full of them ? Still 
 we will produce one more. " I wrote my name in 
 the book of the father, and of the mother, and of 
 the son." This sentence, according to every day 
 usage, would be, "I wrote my name in the father's 
 book, and the mother's, and the son's." This, ac- 
 cording to our common sense way of understanding 
 language, would imply three books and three writ- 
 ings. Then why can we not use the same law 
 of common sense in interpreting the Lord's com- 
 mission, which is exactly like it? What would 
 naturally be understood in the one, ought to be 
 naturally understood in the other. 
 
 Baptism always in the singular number. So many 
 object to trine immersion because the word baptism 
 is always in the singular number. But this is not 
 always the case, for in Hebrews 6: 2, we read "of 
 the doctrine of baptisms." We might lay some 
 stress on this and refer to it as evidence in favor of 
 trine immersion. However, let it be admitted that 
 in the great majority of instances the noun is used 
 in the singular. Bat why should we think strange 
 of this? In other instances, so common in the 
 Scriptures, words are used in the singular number 
 
CONCLUDING CHAPTER ON BAPTISM. 167 
 
 that invariably have a plural signification. Take, 
 for instance, the expression "the church of Christ," 
 is it not composed of the churches of Christ ? Then 
 we say the " Word of God," does not this mean the 
 words of God ? Also the Bible (Book) is composed 
 of books. We speak of God's work, do we not 
 mean God's works ? In these instances we see no 
 difficulty in meeting with a word in the singular 
 number meaning a plurality. And yet when we 
 come to baptism and endeavor to reason in the 
 same strain concerning it, all avenues to the under- 
 standing seem to be barred and closed. Is not this 
 strange ? 
 
 The article in the Greek and English languages. 
 The article in both languages has more power and 
 is of more importance than we generally are will- 
 ing to ascribe to it. At least this is so in reference 
 to the Lord's commission. It is recognized as an 
 invariable rule in the" Greek, that "when two or 
 more nouns of the same gender, number, and case, 
 connected by the conjunction tai, denote the same 
 person or thing, the article is prefixed to the first 
 
 Only, aS " Karavorjoars rbv a,7:6cro7,ov nal apxispsa rfjg 6u.o?,oyiag^ 
 
 Consider the Apostle and High Priest of our 
 profession " (Heb. 3 : 1). Also the same thing oc- 
 curs in Rev. 1 : 6, 9, Heb. 12 : 2, I. Thess. 1 : 3, and 
 many other places. But when different things or 
 persons are denoted, the article is prefixed to each 
 
168 THE GOSPEL ACCORDING TO JESUS. 
 
 noun (unless omitted before all, or prefixed to the 
 last only). In the commission the article is promi- 
 nent before "Father," and "Son," and "Holy 
 Ghost." Thus according to the principle and spirit 
 of the Greek language, these nouns are intended to 
 represent the different persons of the Godhead, 
 The construction of the language makes it so, and 
 thus they are recognized in trine immersion. 
 
 Even in the English language we cannot help 
 but recognize the importance of the article in arriv- 
 ing at a proper meaning. In the commission we- 
 see how definite and emphatic the article makes 
 the language. "Baptizing them in the name of 
 the Father, and of the Son, and of the Holy Ghost." 
 
 What is meant by " the name" ? We find the Old 
 and New Testaments full of such expressions as- 
 "the name of the Lord," "the name of Jehovah," 
 etc. It is the general understanding that when the 
 name of any thing or person is mentioned, the thing 
 or person itself is meant. From the hundreds of 
 repetitions of the expression found in Holy Writ, 
 it, no doubt, was an idiom of the East, giving it an 
 emphasis that we are hardly able to grasp in its 
 fullness. When we are exhorted to "praise his 
 name," we are expected to praise the Lord in re- 
 ality, and not as our language would imply, to- 
 praise the name irrespective of the person. " Be- 
 lieve on the name of the Lord Jesus Christ,"' 
 
CONCLUDING CHAPTER ON BAPTISM. 169 
 
 undoubtedly meant to believe on the Lord Jesus. 
 So when we are to be baptized in the name of the 
 Father, it is meant we are to be baptized into the 
 Father. " For as many of you as have been bap- 
 tized into Christ have put on Christ," has a signifi- 
 cance. We are to live with Christ in our hearts. 
 His Spirit is to control us, we are governed by his 
 will, and our hearts are full of that love that 
 he so beautifully displayed on earth. This is 
 what is meant when we put on Christ. Then, 
 again, the passage, " If we live in the Spirit, let 
 us also walk in the Spirit," implies that the Holy 
 Spirit is around and within us, that we are living, 
 walking, working in an atmosphere of holiness. 
 Thus, then, when we are baptized into the Father, 
 and into the Son, and into the Holy Spirit, we 
 recognize the great principles represented by the 
 Triune God. The remembrance of the Father's 
 continued protection and providence, and the un- 
 bounded love and compassion of the ever-living 
 Redeemer and his gracious promises, with the 
 present influence of the Holy Spirit hovering 
 within and around us, are the benefits and bless, 
 ings that always fill the believer's heart with joy, 
 when baptized truly and faithfully "in the name 
 of the Father, and in the name of the Son, and 
 in the name of the Holy Ghost." 
 
170 THE GOSPEL ACCORDING TO JESUS. 
 
 a In the name of the Lord Jesus. 11 "Then Peter 
 said unto them, Repent, and be baptized every one 
 of you in the name of Jesus Christ." This verse is 
 often quoted as an authority for one action in bap- 
 tism. As Jesus Christ, Grod manifest in the flesh, 
 came to bring salvation, and instituted the ordi- 
 nance of baptism, this expression is considered 
 authority for one action, and that in the name of 
 Jesus, even if the words of the commission are 
 repeated in full. So many of us fail to see the 
 difference of meaning in the two expressions, when 
 we are commanded to be baptized in the name 
 of the Lord Jesus, and when he commanded his 
 disciples to go forth to baptize "in the name of 
 the Father, and of the Son, and of the Holy 
 Ghost." The latter expression we have already 
 explained in the preceding paragraph. The pres- 
 ent expression, "in the name of the Lord Jesus," 
 is not difficult to comprehend when we look at the 
 parallel texts. Peter said to the lame man, " In 
 the name of Jesus Christ of Nazareth, rise up and 
 walk." In Acts 4: 7, we find the high-priest and 
 his satellites asking Peter, " By what power, or by 
 what name, have ye done this? " Then on another 
 occasion, before Agrippa, Paul confessed that at one 
 time he thought he " ought to do many things con- 
 trary to the name of Jesus of Nazareth." It does 
 not require much intelligence or wisdom, from these 
 
CONCLUDING CHAPTER OX BAPTISM. 171 
 
 quotations, to see that the expression is synonymous 
 with "in or by the authority of Jesus Christ.*' This 
 expression is still in force. When we say "in the 
 name of the law," we mean "by the authority of 
 the law." Thus, then, the expression, "In the 
 name of the Lord Jesus," meant that they were 
 to be baptized in accordance with the authority af 
 the Lord Jesus, which was according to the com- 
 mission, and by trine immersion. 
 
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. 
 
 " That the Lord Jesus the same night in which he ivas betrayed took bread.'''' I. Cor. 11: 23. 
 
 The name. The Lord's Supper had its birth with 
 Christianity. Once only do we find the expression 
 in the New Testament — in I. Corinthians II: 20, 
 where Paul was condemning the abuses in that 
 church, " When ye come together therefore into 
 one place, this is not to eat the Lord's supper." 
 The religious feast held in connection with the 
 communion by the early church, was conjointly 
 denominated deipnon kuriakon (the Lord's Supper) 
 and agape (a;«- y , love). Mosheim, Xeander, and 
 other eminent writers, tell us that they were sig- 
 nified by the phrase klontes avion, "the breaking of 
 bread," and referred to several times in the Acts. 
 We find the term agapai used in Jude 1 : 12, — 
 "These are spots in your feasts of charity." 
 
 A religious feast not new to the Jews. When John 
 the Baptist and the Lord Jesus Christ came preach- 
 ing the doctrine of baptism, the Jews were already 
 acquainted with immersion as a religious rite, for 
 
 172 
 
THE AGAPE. 173 
 
 priests and proselytes were always immersed under 
 the old dispensation, so the institution of a feast as 
 a religious rite was already familiar to them. The 
 first disciples of the Lord were Jews, and so had 
 been schooled to the use of feasts in the temple 
 services. Jesus, in instituting the ordinances and 
 rites of that more spiritual organization that would 
 eventually capture the whole earth in its embrace, 
 did not introduce anything strange He took from 
 the common material around him, those things that 
 were practiced and used every day, and consecrated 
 them to a higher and spiritual use. We shall call 
 attention to this fact as we discuss the other ordi- 
 nances of the Lord. 
 
 Agape. Agapai were love-feasts or feasts of char- 
 ity, usually celebrated by the early Christians in 
 connection with the Eucharist. At these feasts the 
 rich Christians presented their poorer brethren in 
 the faith with gifts, and all ate together in token of 
 their equality before God and their brotherly har- 
 mony. Much learned research has been spent in 
 tracing the history of this custom. Although con- 
 siderable obscurity may rest on the details, the 
 general historical connection is tolerably plain. 
 With the least reflection, we are struck with the 
 strong attachment and interest that the disciples 
 felt to the sacred memory of that feast in the upper 
 chamber at Jerusalem. Not one single circum- 
 
174 THE GOSPEL ACCORDING TO JESUS, 
 
 stance that occurred that night, but it was 
 firmly imbedded in the secret recesses of the heart. 
 They loved to think about that endearing hour. 
 Sad though the memory may have been, as 
 it brought to their remembrance the greatest 
 tragedy the world had ever seen, yet they hugged 
 it to their bosoms as the last reminiscence of him 
 whom they had so faithfully followed, and loved as 
 their own lives. The impression that this last 
 night of Jesus made upon his original followers 
 can be realized by the touching reference of Paul, 
 in I. Corinthians 11 : 23 : " That the Lord Jesus 
 the same night in which he was betrayed took 
 bread," etc. It seems that this event, to the early 
 disciples, was the pivot upon which the whole 
 fabric of Christianity turned. They talked and 
 wrote and preached and sang about it, until it was, 
 to them, the greatest theme. No wonder then that 
 they perpetuated it, and that it became the founda- 
 tion of the principal ceremony practiced by the 
 early church. It is so natural for us to conceive 
 how anxious the bosom friends of the Lord would 
 be to commemorate his death — and that by a 
 religious feast. Then this feast, in its character 
 and principle, was in accordance with the genius 
 of the new dispensation — a dispensation of love. 
 Jesus came as a messenger of love ; his whole min- 
 istry was a ministry of sacrifice, the result of love ; 
 
THE AGAPE. 175 
 
 his whole theme was love; compassion and love 
 were written in every miracle ; love within and 
 around, love everywhere, until his whole life, and 
 ministry, and death, and resurrection, and ascen- 
 sion, and promises, can be summed up in one word 
 — love. Love is the atmosphere of the church. 
 Love is the great consummation, and eventually 
 the church will be swallowed up in love. Then it 
 is no wonder that the love-feast should take a very 
 prominent part in the polity of the church. It was 
 the link that was intended to bind the different 
 dispositions, temperaments, and social distinctions 
 of her adherents together. In these love-feasts 
 there were no rich, no poor, no ignorant, no intel- 
 lectual, but all were one — one in impulse, one in 
 object, one in a family that acknowledged Jehovah 
 as their Father, and the Lord Jesus Christ as their 
 Elder Brother. This was the purpose and charac- 
 ter of the agape. 
 
 Manner of observance. The festivals observed by 
 the apostolic church seemed to be, and probably 
 were, the same with those of the Jews, but un- 
 doubtedly a higher and more spiritual meaning 
 was attached to the celebration of the Christian 
 feasts. The agape, as observed, was particularly 
 commemorative of the death and resurrection of 
 the Lord Jesus. This was not an annual feast, by 
 any means, but was kept every "first day of the 
 
176 THE GOSPEL ACCORD ING TO JESUS. 
 
 week," in memory of the same event, and by this 
 continual weekly observance that day soon acquired 
 the name of " Lord's Day," which it has since 
 retained. The Jewish Christians first met in some 
 prominent place in Jerusalem, often in the courts 
 of the temple, because of the old associations, and, 
 no doubt, to hear the teachings of John and Peter. 
 In the course of time they adjourned to the houses 
 of the richer brethren, who willingly opened their 
 doors and hearts, that they might be free from the 
 many persecutions that the Jews inflicted upon 
 them. Often they would go to some upper cham- 
 ber, and there with closed doors, "for fear of the 
 Jews," would participate in their feast of love. 
 However, great care had to be taken lest these 
 feasts would be rather for the worse than the 
 better. Irregularities and confusion seemed to 
 have entered into their meeting, and it was to cor- 
 rect these that Paul speaks so chidingly to the 
 Corinthian church, and later Jude condemns these 
 "spots" in their "feasts of charity." The ancient 
 ecclesiastical writers used several synonyms for the 
 agape. Sumposia is used by Chrysostom, Zonaras, 
 and others, while (Ecumenius used deipna koina. 
 
 Tertullian. Tertullian, in his account of the 
 agape, says, " The nature of our Ccena may be 
 gathered from its name, which is the Greek term 
 for love (dilectio). However much it may cost us, 
 
THE AGAPE. 177 
 
 it is real gain to incur such expense in the cause of 
 piety; for we aid the poor by this refreshment; we 
 do not sit down to it till we have first tasted of 
 prayer to Grod ; we eat to satisfy our hunger ; we 
 drink no more than befits the temperate ; we feast 
 as those who recollect that they are to spend the 
 night in devotion ; we converse as those who know 
 that the Lord is an ear-witness. After water for 
 washing hands, and lights have been brought in, 
 every one is required to sing something to the 
 praise of God, either from the Scriptures, or from 
 his own thoughts ; by this means, if any one has 
 indulged in excess, he is detected. The feast is 
 closed with prayer." 
 
 Justin. Justin tells us that contributions or obla- 
 tions of provisions and money were made on these 
 occasions, and the surplus was placed in the hands 
 of the presiding elder, such an one as referred to in 
 I. Timothy 5: 17, by whom it was applied to the 
 relief of orphans and widows, the sick and desti- 
 tute, prisoners and strangers. 
 
 Pliny — Augustine. The communion was invar- 
 iably taken at the close of the love-feast. Thus 
 Pliny, in his celebrated Epistle to the Emperor 
 Trajan, after describing the meeting of the Chris- 
 tians for worship, represents them as assembling at 
 a later hour, " ad capiendum cibum, promiscuum 
 tamen et innoxium." By the phase " cibum promts- 
 
178 THE GOSPEL ACCORDING TO JESUS. 
 
 cuum" Augustine remarks, we are not to under- 
 stand merely food partaken in common with others, 
 but common food, such as is usually eaten ; the 
 term "innoxium" also intimates that it was per- 
 fectly wholesome and lawful, not consisting, for 
 example, of human flesh (for among other odious 
 imputations, that of cannibalism had been cast 
 upon the Christians, which, to prejudiced minds, 
 might derive some apparent support from a misin- 
 terpretation of our .Lord's language in John 6 : 53, 
 "Except ye eat the flesh of the Son of man, and 
 drink his blood, ye have no life in you"), nor of 
 herbs prepared with incantations and magical rites. 
 
 Lucien. Lucien, also, in his account of the phi- 
 losopher Peregrinus, tells us that when imprisoned 
 on the charge of being a Christian, he was visited 
 by his brethren in the faith, who brought with 
 them deipna poikila, which is generally understood 
 to mean the provisions which were reserved for the 
 absent members of the church at the celebration of 
 the Lord's Supper. 
 
 Irregularities cause suspension. From the epistle 
 of Jucle, and the very doubtful expression found in 
 II. Peter 2: 13, and the language of Paul in I. Cor- 
 inthians 11 : 23, it appears that irregularities had 
 become common in the observance of the agape. 
 The feast was wrested from its original design. 
 The richer brethren became selfish and gluttonous 
 
TIIE AGAPE. 179 
 
 to the great neglect of the poorer members. The 
 wealthier ones partook of their provisions without 
 even inviting the poorer class to partake with 
 them. This, no doubt, was a return to the selfish 
 indulgence that had characterized the prevailing 
 heathen customs, from which some of them had 
 been converted. On account of these irregularities, 
 and, also, it may have been to avoid the persecu- 
 tions to which the Christians were subject, the feast 
 part of the rite was dropped about the middle of 
 the second century, and the Eucharist was cele- 
 brated by itself, and that just before daybreak. 
 We learn from Pliny's Epistle that the agape was 
 suspected by the Roman authorities of belonging to 
 the class of Hetairiai, which were unions or secret 
 societies, often employed for political purposes, and 
 as such were denounced by the imperial edicts. 
 
 The actions of church councils. The agape did not 
 escape the notice of the church councils, for at a 
 later period they were regulated very strictly. For 
 example, according to the 28th canon of the Council 
 of Laodicea, it was forbidden to hold them in 
 churches. At the Council of Carthage, a. d, 379, 
 the 29th canon ordered that none should partake of 
 the Eucharist unless they had previously abstained 
 from food. This exception was then added, " Ex- 
 cepto uno die anniversario, quo cce?ia domini celebra- 
 turT This exception favors the supposition that 
 
180 THE GOSPEL ACCORDING TO JESUS. 
 
 the agapai were originally held in close imitation of 
 the Last Supper, that is, before instead of after the 
 Eucharist. It was also forbidden in the Council of 
 Orleans, a. d. 533, in the 12th canon. The prohi- 
 bition was again repeated in the Trullanian Council 
 at Constantinople, a. d, 692 ; also it was again for- 
 bidden in the Council Aix-la-Chapelle, a. d. 816. 
 Yet these regulations were not intended to set aside 
 the agapai altogether. In the Council of Gangra 
 in Paphlagonia, about a. d. 630, a curse was de- 
 nounced (avddefia euro) on whoever despised the par- 
 takers of the agapai or refused to join in them. 
 Even Gregory the Great advised the celebration of 
 the agape among the Anglo-Saxons, when Christi- 
 anity was introduced among them by Austin, a. d. 
 596. He advised that it be observed in booths 
 formed by the branches of trees. 
 
 Still the actions of a church council does not 
 make a practice right or wrong. If any ordinance 
 lacked divine sanction, the authority of a church 
 council would never make it divine; and again, on 
 the other hand, if a practice of the church is but- 
 tressed up by the plain command and example of 
 the Lord, not all the decisions or vetoes of every 
 church council that ever convened can make it of 
 none effect. So we see that the opinions of church 
 councils have little effect in making or unmaking 
 an ordinance of the church. The question of im- 
 
THE AGAPE. 181 
 
 portance before us is to decide whether the church 
 has the authority of the Lord for the practice and 
 observance of the agape, and whether the church is 
 benefited by the practice. For a practice to be 
 truly an ordinance in the strict sense of the word, 
 it must be stamped with the Lord's direct com- 
 mand and example. But in the absence of a direct 
 "thus saith the Lord," the church would undoubt- 
 edly be justified, according to the law of common 
 sense and personal liberty, in observing a ceremony 
 which would develop some virtue, and keep alive in 
 the soul those sentiments that will make the man 
 better and happier. Such practice could, at least, 
 only be a "custom " and not an "ordinance " of the 
 church. The adoption of such a practice therefore 
 must depend largely on the design and object. 
 
CHAPTER XVIII. 
 
 THE " SUPPER" NOT THE PASSOVER. 
 
 Why a difference of opinion? — Why it was thought to be the Pass- 
 over — What John says — The Passover Feast — Are there any 
 contradictions between the several accounts? — "They made 
 ready the passover" — The intense desire of Jesus. 
 
 " With desire I have desired to eat this passover with you before I suffer." Luke 22: 15. 
 
 Why a difference of opinion ? The meal eaten by 
 Jesus with his disciples in the upper chamber at 
 Jerusalem, on the night of his betrayal, is consid- 
 ered by many to have been the Jewish Passover. 
 Many works have already been written for and 
 against this theory, and many great and prominent 
 names are to be found on either side of the question. 
 Why there is this difference of opinion on a subject 
 that both sides claim is so perfecty clear, is one of 
 the mysteries that seem to be almost beyond expla- 
 nation. It probably may be that by a superficial 
 reading of the Gospels, an opinion is formed, which 
 becomes in time the foundation of an impregnable 
 theory, that no argument can overthrow. That 
 great and prominent theologians can be mistaken 
 on some very simple questions is not an impossi- 
 bility. Some questions are not considered of suffi- 
 cient importance to justify a close investigation, 
 
 182 
 
THE "SUPPER" NOT THE PASSOVER. 183 
 
 therefore first impressions are considered right, 
 and, once in a while, some passage may apparently 
 strengthen this position, until it becomes a fixed 
 principle; and when this is assailed, evidence to 
 strengthen the first and favorite theory is eagerly 
 sought for. To overcome an original theory is a 
 double task, for before any advance can be made 
 toward a change, the old prejudices have to be 
 removed. 
 
 Why vt was thought to be the Passover. In reading 
 the records of Matthew, Mark, and Luke, concern- 
 ing the Lord's last visit to Jerusalem, we find in 
 the three Gospels, the question of the disciples, 
 "Where wilt thou that we prepare for thee to 
 Q^t the passover?" The Lord directed them to 
 meet a certain man to whom they were told to say, 
 " The Master saith, I will keep the passover at thy 
 house with my disciples." Then it is asserted, 
 "And they made ready the passover." This un- 
 doubtedly would make it appear that they were 
 prepared to partake of the Passover, for both Jesus 
 and his disciples, during this conversation, had 
 direct reference to the Jewish Passover. The sur- 
 roundings and all things concerned led to this 
 conclusion. Then, to strengthen the position that 
 this was the Passover feast, Luke tells us that 
 when Jesus and his disciples were partaking of 
 the meal, the Lord said, " With desire I have 
 
184 THE GOSPEL ACCORDING TO JESUS. 
 
 desired to eat this passover with you before I 
 suffer." This at once clinches the theory, and the 
 mind is made up that it cannot be anything more 
 or less than the Passover feast itself. Then great 
 pains are taken to formulate a time-table of the 
 Lord's last week on earth, so that the Passover 
 shall take place Thursday eve, and the crucifixion 
 on Friday. There may be some other arguments 
 in favor of this idea that are not mentioned here, 
 but these are the principal and most important. 
 Unfortunately, however, this theory conflicts with 
 some very positive assertions to be found elsewhere 
 in the Gospels. 
 
 What John says. In the first place then, John, 
 in relating this circumstance, tells us positively, 
 " Now before the feast of the passover." It may 
 be rather hard for us to realize the exact time indi- 
 cated here. In chapter 12: 1, we are told, "Jesus 
 six days before the passover came to Bethany." 
 Then in the 12th verse of the same chapter, Jesus 
 went toward Jerusalem, and in the 36th verse, he 
 hid himself from them. When he was about to 
 partake of this supper, it was before the Passover. 
 How long it was before we are not told definitely, 
 but from the circumstances related elsewhere, it 
 must have been twenty-four hours before the feast. 
 This undoubtedly was on Thursday evening. Then 
 another circumstance that tells us this was not the 
 
THE "SUPPER" NOT THE PASSOVER. 185 
 
 Passover; from the 29th verse of this 13th chapter 
 we infer that the needful things for the feast had 
 not yet been brought. When Jesus had told Judas, 
 " That thou doest, do quickly," not one of the dis- 
 ciples, not even John, understood what the Lord 
 referred to ; but they thought that it was a direc- 
 tion to purchase the necessary articles for the feast. 
 Then when we turn to John 18 : 28, we are bound 
 to acknowledge that according to him at least, the 
 paschal lamb had not yet been eaten on the follow- 
 ing morning. The Jews who had arrested Jesus 
 would not go into the house of the pagan governor, 
 which had not been purified from the leaven, lest 
 they be defiled and could not partake of the 
 feast on the legal day, but would have to defer 
 it one month. (See Num. 9 : 6, etc.) Thus, accord- 
 ing to John, we are bound to conclude that the 
 meal eaten by Jesus and his disciples on that 
 evening was an ordinary one, and that the Friday 
 on which the Lord was crucified was the 14th of 
 Nisan, the day on which the lamb was to be slain, 
 so that it could be eaten " in the evening." Some 
 of those opposed to this view of the matter really 
 believe that there are but few commentators who 
 thus interpret the Scriptures. Among those who 
 advocate this theory are Lucke, Neander, Krabbe, 
 Meyer, Theile, Sieffert, Usteri, Ideler, Bleek, de 
 Wette, Bruckner, Ebrard, Ewald, Baur, Hilgenfeld, 
 
186 THE GOSPEL ACCORDING TO JESUS. 
 
 Hase, Weisse, Ruckert, Steitz, J. Muller, Koessing, 
 Kahnis, Pressense, Keim, and several others And 
 how are we going to reconcile John with the other 
 evangelists ? will be another question. Let us look 
 the subject reasonably in the face, and treat it so 
 that the sole object of our investigation will be to 
 arrive at truth, and not merely to substantiate 
 some preconceived opinion. 
 
 The Passover Feast. Are we positive we compre- 
 hend the time and manner of observing the Pass- 
 over? Of course, in this land and age of Bibles, 
 it is well known that the Passover was instituted 
 to commemorate the release of the children of 
 Israel from the bondage of Egypt. It was the 
 anniversary of the passing over of the Israelites by 
 the angel of death on the night when the first-born 
 of the Egyptians were slain. It was a vejy impor- 
 tant event in the history of God's chosen people. 
 The feast commenced on the 14th of Nisan or Abib 
 and lasted until the 21st inclusive. During this 
 time all leaven was carefully banished from the 
 house. On the 10th of the month Abib, the master 
 of a family separated the sacrifice, which was to be 
 without blemish (Ex. 12 : 1-6), and it was slain on 
 the 14th day, between the two evenings. At the first 
 observance the Jews ate the Passover with loins 
 girt about, sandals on their feet, staves in their 
 hands, and in haste, like travelers equipped for a 
 
THE "SUPPER" NOT THE PASSOVER. 187 
 
 journey (Ex. 12: 11). But subsequently the usual 
 mode of reclining was adopted in token of rest and 
 security. Josephus tells us that, "The feast of un- 
 leavened bread succeeds that of the passo<ver, and 
 falls on the fifteenth day of the month, and con- 
 tinues seven days, wherein tbey feed on unleavened 
 bread." As the 14th was the day on which the 
 leaven was removed from houses, and the lamb 
 slain, and the unleavened bread baked, and other 
 preparations made for the feast, it was called "the 
 day of the preparation," thus it is referred to in 
 Matthew 27 : 62, and other places. As this is a 
 very important item in arriving at the proper con- 
 clusion, it should not be forgotten. The date of 
 the killing of the lamb was the 14th, but it was not 
 eaten until the evening, which, according to the 
 Jewish mode of counting time, the day beginning 
 at sunset, would make the feast on the 15th. 
 Thus the 14th, on account of the killing, was often 
 called the Passover day (See Lev. 23 : 5, and Num. 
 28 : 16), although it was not eaten until the loth. 
 This is another important item. 
 
 Are there any contradictions between the several 
 accounts ? When we read John 13 : 1, 29 ; 18 : 28 ; 
 19 : 14, 31, we are bound to recognize the certainty 
 with which John announces that the Passover was 
 not eaten until after the crucifixion. John speaks 
 with no uncertain tone, and as one of the inspired 
 
188 THE GOSPEL ACCORDING TO JESUS. 
 
 writers we are bound to respect his clear, positive, un- 
 equivocal assertions. If there were no other writers 
 but John, all would agree that the supper eaten by 
 the Lord in that upper chamber was not the Passover 
 feast. Then if there is a contradiction, either John 
 or the other evangelists were mistaken. This is 
 the exact predicament into which we get, when we 
 assume that the words of Matthew, Mark, and 
 Luke, referred to in the second paragraph of this 
 chapter, mean that the meal eaten on the night of 
 the betrayal was the Jewish Passover, and we ques- 
 tion the plain language of John. Many attempts 
 have been made to reconcile what some people 
 innocently claim is a contradiction. One theory 
 is that the Jews had postponed the Passover for a 
 clay. So that they would not be bound for two 
 consecutive days to the strictness of the Sabbath 
 observance, they transferred the first feast day, 
 which at that time fell on Friday, to the Sab- 
 bath, while Christ faithfully abided by the legal 
 term. This, however, has no history to substan- 
 tiate it. This theory was born about the time of 
 the Reformation. Then, again, according to Isen- 
 berg, "many thousand strangers, in order not to 
 break in upon the Sabbath with the preparation of 
 the Passover meal, held this meal already on the 
 13th of Nisan. So, also, did Jesus, in order to 
 institute the Lord's Supper as the fulfillment of the 
 
THE " SUPPER" NOT THE PASSOVER. 189 
 
 Passover feast, and to die as the Antitype of the 
 Passover lamb." This, too, is unsupported by his- 
 tory. A paschal lamb on the 13th of Msan is to 
 the Jewish consciousness an impossibility. But 
 why all these theories? Why not take John at 
 his word, and accept his assertions as facts? To 
 endeavor to explain them away will only mystify 
 and land us in confusion, and break up the beau- 
 tiful harmony and design of the Scriptures. 
 
 "They made ready the passover." The paschal 
 lamb was to be slain on the 14th, and eaten on the 
 15th ; therefore the meal eaten by Jesus and his 
 disciples on the evening of the 13th or beginning of 
 the 14th was not the Passover feast, but what Luke 
 and John call it, merely a supper. Let us look 
 over the assertions of Matthew, Mark, and Luke, 
 and see whether there is truly a contradiction. The 
 five references of John to the future Passover feast, 
 while relating the circumstances of our Lord's 
 betrayal and crucifixion, must be recognized as 
 truth, and form the foundation for the correct 
 theory. Matthew says, "Now the first day of the 
 feast of unleavened bread the disciples came to 
 Jesus, saying unto him, Where wilt thou that 
 we prepare for thee to eat the passover?" Mark 
 and Luke are a little more definite, for they say, 
 "Then came the day of unleavened bread, when 
 the passover must be killed," or " when they killed 
 
190 THE GOSPEL ACCORDING TO JESUS. 
 
 the passover." Here, then, is the foundation of the 
 theory that Jesus ate the passover on his last night 
 on earth. We must bear in mind that the paschal 
 lamb was to be slain on the 14th day of the month. 
 We do not want to enter into any detailed criticism 
 of the words in the original Greek, as the transla- 
 tion before us will answer all purposes in bringing 
 out the principle. According to Exodus 12 : 6, the 
 passover was slain on the 14th. It was on the 
 14th, then, that the disciples said, " Where wilt 
 thou that we prepare for thee to eat the passover?' 7 
 We must remember that the Jewish day was not 
 like ours, from midnight to midnight. The Jewish 
 day commenced at sunset. So here, now, in the 
 beginning of the 14th, on what would be with us 
 Thursday evening, but with them the commence- 
 ment of Friday, the 14th, they became anxious 
 about the Passover. Was it not natural? They 
 were honest and pious Jews. Obedience to the 
 law was the first consideration. They came to 
 Jerusalem to keep the feast. The day of prepa- 
 ration, when the passover was to be killed, had 
 commenced, so they desired to know where the 
 preparation should be made. Jesus gave them the 
 necessary information, and they went and u made 
 ready the passover." Now we do not want to 
 quibble about words, but so far as killing the lamb, 
 that would have been impossible. In fact, the time 
 
THE "SUPPER" NOT THE PASSOVER. 191 
 
 of the killing is very carefully mentioned; Exodus 
 12: 6, tells us it was "between the two evenings." 
 That time had not arrived. So we infer the words, 
 "they made ready the passover," implied that all 
 necessary arrangements for the time had been 
 made. They had searched for the leaven and 
 prepared for the reception of the Master, that 
 was all that could be expected then. It may be 
 possible that these words may also mean that they 
 had procured the passover — that they had pur- 
 chased the lamb and were now ready as soon as 
 the time came. The disciples as pious Jews, un- 
 der the instruction of the Greatest Jew that ever 
 lived, knew all the details concerning the Passover. 
 Thus, then, we find the disciples on Thursday eve- 
 ning, after sunset, but according to Jewish time, the 
 beginning of the 14th of Nisan, preparing for the 
 Passover. 
 
 The intense desire of Jesus. The Master and the 
 twelve now surrounded the table prepared for 
 them, and when we remember that they came to 
 the metropolis to observe the Passover, is it any 
 wonder that this should be the topic of conversa- 
 tion? Jesus is speaking. Luke says, "And he 
 said unto them, With desire I have desired to eat 
 this passover with you before I suffer." Yes, tl this 
 passover," say a great many, at once clinches the 
 theory, and silences all contradiction. The word 
 
192 THE GOSPEL ACCORDING TO JESUS. 
 
 " this " tells us that the meal before them was the 
 Passover, and the Lord said so. But before hastily- 
 forming a conclusion, remember the positive asser- 
 tions of John, and let us reason whether these 
 words cannot have another meaning that will not 
 conflict with John. We have said that the Pass- 
 over was uppermost in the minds of the disciples. 
 The Lord knew that his hour was come. Although 
 he had repeatedly hinted to his disciples about his 
 crucifixion, yet they had failed to receive it. They 
 were anticipating the feast. As true Jews they 
 were looking forward with pleasure to the enjoy- 
 ment of the feast with their beloved Master. So 
 now he attempts again to prepare their minds for 
 what was to come. "With desire I have desired 
 to eat this passover with you before I suffer." This 
 was a Hebraism expressing his intense desire. 
 " This passover," the one that is only distant 
 twenty-four hours. "This passover," which we 
 came here to keep. "This passover," which you 
 are making preparations for. How could the feast 
 which they expected soon to celebrate, be anything 
 else but "this passover" to them. Is not this a 
 common way of expressing a near and expected 
 event? And under the circumstances how could 
 the words mean anything else? In a few hours 
 the Savior will be in the hands of his persecutors, 
 and farther on in the day he will be brought before 
 
THE "SUPPER" NOT THE PASSOVER. 193 
 
 Pilate ; his enemies will not take him into the 
 pagan hall of judgment, for fear of being defiled so 
 that they could not keep the " this passover." Now 
 at the table of his last supper, he refers to this 
 feast, that the Jews later in the day were afraid 
 they could not celebrate if they went into the house 
 of the heathen governor, as "this passover." This 
 explanation harmonizes with all the circum- 
 stances. Then hear the conclusion of the Lord's 
 wish, " For I say unto you, I will not any more 
 eat thereof, until it be fulfilled in the kingdom of 
 God." Ah, no more passovers, no more types, the 
 next feast will be the grand Antitype in eternity, 
 the feast of infinite love in heaven. How beauti- 
 fully the human side of Jesus is here portrayed ! 
 He anxiously desired to enjoy another feast with 
 those that had followed him through all his perse- 
 cutions ; but alas ! the dark hour of his terrible 
 trial was at hand. "I will not any more eat thereof 
 (not hereof) until it be fulfilled in the kingdom of 
 God." Out of the same heart, a few hours later, 
 there came another wish. Hark ye, ye sons of 
 men, while the Man of Sorrows speaks out of his 
 anguished soul, " my Father, if it be possible, let 
 this cup pass from me : nevertheless, not as I will, 
 but as thou wilt." 
 
 Other passages might be mentioned, but why is 
 it so necessary to prove a fact ? Matthew, in chap- 
 
194 THE GOSPEL ACCORDING TO JESUS. 
 
 ter 27 : 62, brings another proof that the Passover 
 was not eaten at the time of the crucifixion, "JSTow 
 the next day, that followed the day of preparation, 
 the chief priests and Pharisees came together unto 
 Pilate." This was after the crucifixion. The Lord 
 was crucified on "the day of preparation." As be- 
 fore stated, the day of preparation was the day 
 upon which the lamb was killed, and which, of 
 course, was before the feast. Thus Matthew be- 
 comes a witness against the theory that the Lord 
 ate the Jewish Passover on the night of the be- 
 trayal. There is a deep significance in the time of 
 the Lord's crucifixion, which, however, we will 
 reserve for the next chapter. 
 
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 prep- 
 aration — Paul's testimony. 
 
 " Christ our passover is sacrificed for ws." I. Cor. 5: 7. 
 
 The Jewish religion a religion of types. In all the 
 ceremonies and institutions of the old dispensation 
 the Lord had a definite design. These rites and 
 feasts were intended to teach deep spiritual truths. 
 They were types and shadows of better things that 
 were to come. It might be shown, and that with 
 great profit, that the Lord's dealings with the chil- 
 dren of Israel, were significant beyond mere his- 
 torical facts ; they were intended to teach us God's 
 manner of dealing with man in his eternal salva- 
 tion. The law truly was a schoolmaster to bring 
 us to Christ. The experiences of the children of 
 Israel are truly typical of the religious and spir- 
 itual experience of every child of God. Egypt 
 with her Pharaoh and brick-fields and bondage, 
 truly represents the carnal, selfish world and its 
 tvrant master with the bondage of sin. The rescue 
 of God's chosen people under the leadership of 
 Moses; the march through the wilderness, and the 
 
 195 
 
196 THE GOSPEL ACCORDING TO JESUS. 
 
 significant incidents that were there experienced; 
 the crossing of the Jordan and the entrance into 
 Canaan, are all full of spiritual lessons, and truly 
 typical of the struggling, higher life through which 
 a Christian passes. The religion of the Jews may 
 truly be considered a religion of types, that have 
 their fulfillment in the spiritual life. The Pass- 
 over as well as being commemorative was typical. 
 While it was intended to keep before the minds of 
 the Jews their deliverance from bondage, and thus 
 keep them true to the God who delivered them, 
 it also pointed forward to a greater event that 
 should take place in the history of mankind. 
 Everything connected with the feast was highly 
 significant, even to the search for, and the abolish- 
 ing of, leaven from the houses. The object of this 
 chapter is not so much to explain the spiritual 
 import and meaning of the several ceremonies of 
 this feast, as to point to the typical connection 
 with the Lord Jesus > hrist. 
 
 Sacrifices. It is hardly within the sphere of this 
 work to go into a lengthy discussion of the spiritual 
 meaning of the sacrifices of the old law. The sacri- 
 fices and offerings under the Jewish dispensation 
 had their teachings, and frequently in the writings 
 of the old prophets, we are pointed to the spiritual 
 meaning. The Lord desires the complete surren- 
 der of man to his service — life, soul, and body. 
 
THE DESIGN OF THE PASSOVER. 197 
 
 By these frequent sheddings of blood, this was 
 taught. The blood is the life. The offering of the 
 blood or the life of an animal represented the offer- 
 ing of the whole life to the Lord. The offering of 
 our lives upon the altar of purity and honesty is 
 what we are taught. "To do justice and judgment 
 is more acceptable to the Lord than sacrifice" 
 (Prov. 21 : 3). " The sacrifices of God are a broken 
 spirit: a broken and a contrite heart, God, thou 
 wilt not despise. * * * Then shalt thou be pleased 
 with the sacrifices of righteousness " (Ps. 51 : 16, 19). 
 " Will the. Lord be pleased with thousands of rams, 
 or with ten thousands of rivers of oil ? * * * He 
 hath shewed thee, man, what is good ; and what 
 doth the Lord require of thee, but to do justly, and 
 to love mercy, and to walk humbly with thy God ? " 
 (Micah 6: 7, 8.) Thus the mind was led to higher 
 lessons by the teachers of old. 
 
 The true Paschal Lamb. But let us look in par- 
 ticular to that to which the feast and sacrifice of 
 the Passover pointed. It was the anniversar} T of 
 the passing over of the angel of death. Were not 
 the old Israelites taught here the lesson of redemp- 
 tion? There is another passing over yet in the 
 future. God himself will provide the Lamb. The 
 Lamb was slain, and in fulfillment of the old type, 
 the lintels and door-posts of our lives are to be 
 sprinkled with the blood of the Lamb ; and wherever 
 
198 THE GOSPEL ACCORDING TO JESUS. 
 
 this blood is seen, then will the avenging angel pass 
 over, and we shall be saved for eternity. Does not 
 Isaiah, in chapter 53: 7, refer to this Lamb? " He 
 is brought as a lamb to the slaughter, and as a 
 sheep before her shearers is dumb, so he openeth 
 not his mouth." Did not John the Baptist intro- 
 duce him to the whole world, when he proclaimed, 
 ' 'Behold the Lamb of God, which taketh away the 
 sins of the world." And when this Lamb of God 
 was offered up a living sacrifice, we see how beauti- 
 fully this type was carried out. 
 
 The time of sacrifice. But let us go a step farther. 
 We have seen that the perpetuation of the Pass- 
 over feast, not only continually reminded the Jews 
 of the deliverance of their forefathers, but also con- 
 tinually led them to look forward to a fulfillment of 
 the prophecy uttered by Moses : " The Lord thy 
 God will raise up unto thee a Prophet from the 
 midst of thee, of thy brethren, like unto me ; unto 
 him ye shall hearken " (Deut. 18 : 15). How truth- 
 fully this came to pass in the Antitype of the Pass- 
 over ! The paschal lamb was slain on the 14th of 
 JSFisan, "between the two evenings." (Marginal 
 reading of Ex. 12 : 6.) According to the Jewish 
 mode of reckoning time, each day toad two eve- 
 nings. The day commencing at sunset, began in 
 the evening, and, of course, ended in the evening. 
 The days in that time were divided into two sec- 
 
THE DESIGN OF THE PASSOVER. 199 
 
 tions — the morning and the evening. Noon was 
 the time of division. Everything after noon was 
 generally called evening. There was a recognized 
 time when the pious Jews had a devotional exercise 
 called the evening sacrifice; this is hinted at in 
 I. Chron. 16: 40, and mentioned specifically in Ezra 
 9 : 4. This became a regular hour of worship, and 
 we find Peter and John going to the tern pie at this 
 time, "being the ninth hour." (Acts 3: 1.) This 
 answered to our three o'clock in the afternoon. 
 Now, according to the manner of keeping time in 
 the days of old, one evening began at noon, the 
 natural time of division ; and the other evening- 
 began at the beginning of the Jewish day, that 
 would be about six in the evening. So thus " be- 
 tween the two evenings " would be what we would 
 call the middle of the afternoon. Mark tells us, 
 "And it was the third hour, and they crucified 
 him" (ch. 15:25). 
 
 Jesus crucified on the day of preparation. In John 
 19: 14, just before the crucifixion, it is said, "And 
 it was the preparation of the passover, and about 
 the sixth hour." And after the crucifixion (verse 
 31), "Because it was the preparation," they be- 
 sought that the bodies should not remain on the 
 cross on the Sabbath day. The Lord was crucified 
 on the ninth hour of the 14th of Nisan, the regular 
 time of the slaying of the paschal lamb. This was 
 
200 THE GOSPEL ACCORDING TO JESUS. 
 
 on Friday, and, of course, the Sabbath was drawing 
 on, as it commenced at sunset of that day. Even 
 Matthew, whom those who hold that the Passover 
 was eaten on Thursday evening quote as an author- 
 ity for their theory, says, "Now the next day, that 
 followed the day of preparation, the chief priests 
 and Pharisees came together unto Pilate," request- 
 ing that he should make the sepulchre safe. We 
 must not forget that the "clay of preparation " was 
 the day when the sacrifice was slain. It was the 
 day when Jesus was crucified. Thus, then, we see 
 that the type and the Antitype met on the cross. 
 Dr. Kitto, in his Cyclopedia of Biblical Literature, 
 in a note under the word 4t passover," says : "Thus 
 in the evening of times (Heb. 1:2; I. Pet. 1 : 19, 
 20), or last days, about the same hour of the day 
 when the paschal lamb was offered in the temple, 
 did Christ die on Calvary, so that the substance 
 and the shadow corresponded." .(Mark 15: 25-33.) 
 PauVs testimony. No wonder Paul, after calling 
 attention to the practice of purging out the old 
 leaven in the Passover feast (1. Cor. 5 : 7), should 
 say with emphasis and joy, "Christ our passover is 
 sacrificed for us." What an array of testimony! 
 all in favor of Jesus being the Lamb of God, and 
 coming forth as the great Antitype ; prophesied of 
 by Moses ; typified for nearly fifteen centuries by 
 the feast of the Passover ; John positively testify- 
 
THE DESIGN OF THE PASSOVER. 201 
 
 ing that he was crucified during the hour of the 
 slaying of the paschal Jainb; then this buttressed 
 up by Matthew, Mark, and Luke; lastly, Paul 
 coming in with his explanation of the spiritual 
 application of the Passover, and his assertion that 
 Jesus is our Passover. We are thus enabled to see 
 how the old and new dispensations are dove-tailed 
 together. What a glorious whole do the institu- 
 tions of God make! We are now enabled to see 
 how beautifully God led the minds of men to accept 
 the heavenly truths that are to lift us up to a 
 higher manhood. While the foregoing may not 
 seem to have any direct reference to the Lord's 
 Supper, which we have now under discussion, 
 yet by this we desire to prepare the mind to 
 comprehend the great design of this Christian 
 feast. 
 
 14 
 
CHAPTER XX. 
 
 EXEGESIS OF I. CORINTHIANS 11: 17-34. 
 
 Paul's analysis of the Lord's Supper is of vital 
 importance in arriving at a proper idea of the 
 position it should occupy in the Christian faith and 
 practice. So with this view we will consider it. 
 
 Verse 17. " Now in this that I declare unto you, I 
 praise you not, that ye come together not for the better, 
 but for the worse." Paul seems to have in his mind, 
 in the very beginning, the disorder and confusion 
 of which the church was guilty, also the directions 
 he intended to give, and thus opens up the matter 
 very abruptly. The word waiva (I praise) does not 
 have bfias (you) connected with it, as in verse 2 of 
 this chapter, so that the original reads, " 1 praise 
 not." It is not very plain then what he does not 
 praise. The condemnation may be applied in quite 
 a different sense to what the apostle intends it. 
 
 18. "For first of all, when ye come together in the 
 church, I hear that there be divisions among you; and 
 I partly believe it" It seems that there was more 
 than one cause of complaint. The first, no doubt, 
 has reference to the one under consideration — the 
 irregularities of the Lord's Supper. The second is 
 
 202 
 
EXEGESIS OF I. CORINTHIANS. 203 
 
 the misapplication of the gifts of the Spirit, which 
 is treated in the next chapter. " I partly believe 
 it," implies that he does not believe all he has 
 heard. A delicate hint that he had a better opinion 
 of them, rather than a questioning of the veracity 
 of those who informed him. The divisions (ax'^ara) 
 refer more to a lack of harmony or mixing together 
 after they had met as a congregation, than to any 
 serious difference of opinion. 
 
 19. "For there must be also heresies among you, that 
 they which are approved may be made manifest among 
 your The word "heresies" (aipiceLg) does not mean 
 anything more than the divisions of last verse. It 
 does not mean separations through the holding of 
 different views, but the natural divisions that exist 
 in religious bodies through selfishness, self-conceit, 
 and kindred evils. The verse means that these 
 separations or divisions must naturally come, so 
 that the honest and good may be tested and known. 
 Lack of harmony, when good and bad mingled 
 together, was a natural result. 
 
 20. " When ye come together therefore into one 
 place, this is not to eat the Lord's supper. 11 Consid- 
 ering the selfishness and irregularities mentioned 
 in the following verse, it was impossible for them 
 to call it the Lord's Supper. Coming together into 
 one place or under one roof does not necessarily 
 make a Lord's Supper. Much else is needed be- 
 
204 THE GOSPEL ACCORDING TO JESUS. 
 
 sides merely coming together. The Lord's Supper 
 (nvpiaabv deinvov) is a meal belonging to the Lord, 
 a feast of the Lord, consecrated to Christ. This is 
 the same as the hyh^ai of Jude 1 : 12, a feast at 
 which the Christians ate and drank together what 
 they severally brought with them. During this 
 meal the consecrated emblems were eaten accord- 
 ing to the precedent laid down by the Lord at its 
 institution. This is referred to in the previous 
 chapter, verses 16 and 21, and in Acts 2 : 42, and 
 other places. The Lord's Supper does not mean 
 merely the celebration of the Eucharist, but the 
 whole meal. Under no circumstances does m^w 
 mean anything less than the evening meal. The 
 precise scope of this word is determined by the 
 meal as originally instituted by the Lord, and 
 recorded in John 13, to which it undoubtedly 
 points. The supper is called the Lord's, because 
 he instituted ■ it. It differs from all other meals 
 because it is consecrated to him, and that during 
 this meal, and in connection with it, he introduced 
 the emblems of his own body and blood, a feature 
 that brought it within the ordinances of the church. 
 The memories connected with it, and the thoughts 
 the Lord associated with it, made it peculiarly 
 his, and thus it became dear to the hearts of the 
 disciples. 
 
EXEGESIS OF I. CORINTHIANS. 205 
 
 21. "For in eating every one taketh before other 
 his own supper: and one is hungry, and another is 
 drunken." Instead of waiting for each other, each 
 one used up the provision he had brought irrespect- 
 ive of the needs and feelings of those present. Of 
 course, when the rich acted in the way here de- 
 scribed, the poor also had to eat whatever they 
 might have brought with them by themselves; 
 and if they had nothing, they went away empty, 
 hungry, and put to shame (verse 22). Thus it was 
 no longer the Lord's, but their own supper. The 
 very design and first principle of the Lord's Supper 
 was violated — that of making the church a com- 
 mon family, and all becoming a unit. Equality, 
 unity, and humility, are the principles the Lord so 
 strongly emphasized. These are taught in the 
 ordinance. When these principles are lacking, 
 then it is no longer the Lord's Supper. The prac- 
 tice of this church shows a sign of selfishness and a 
 lack of love. Coming together into one place, and 
 even bringing food and partaking of it, is not to eat 
 the Lord's supper. If it is the feast of the Lord, 
 he must preside. His Spirit must permeate every 
 heart. If we do provide some of the food, it is but 
 as his stewards. He is the host, and we are merely 
 his guests, and so must be governed by his rule 
 and example. 
 
206 THE GOSPEL ACCORDING TO JESUS. 
 
 22. "What! have ye not houses to eat and to drink 
 in ? or despise ye the church of God, and shame them 
 that have not*! What shall I say to you*! shall I 
 praise you in this 6 ! I 'praise you notT If these 
 people merely desired to have a feast of their own, 
 they had their own houses where they could have 
 enjoyed it. But they came together with the 
 avowed purpose of partaking of the Lord's Supper. 
 They violated every principle of the Lord, there- 
 fore it is no wonder that Paul says, ''What! have 
 ye not houses to eat and to drink in?" For the 
 gratification of mere physical hunger they had 
 their own houses and their own tables. It was in 
 reference to partaking of their own supper (verse 21), 
 that Paul says this. " Have ye not houses to eat 
 and to drink in? " must not be applied as to mean 
 there was no eating and drinking at the Lord's 
 Supper. For how could one partake even of the 
 Lord's Supper without eating and drinking ? The 
 distinction between the "Lord's Supper" and our 
 "own supper" must be kept in mind. We should 
 not desecrate the Lord's institution by gluttony and 
 selfishness. Did not some of these people despise 
 the church of Grod, when they considered its 
 members unworthy to eat and drink on a common 
 footing with them? The poor could not but feel 
 themselves slighted and shamed, if they were not 
 thought worthy of having a share in what the 
 
EXEGESIS OF I. CORINTHIANS. 207 
 
 wealthier had provided. The main emphasis in 
 the first clause is on r^ en^ciag rov deov (the church 
 of God) ; and in the second, upon Karatax^ere (shame). 
 23. "For I have received of the Lord that which 
 also I delivered unto you, That the Lord Jesus, the 
 same night in which he was betrayed, took bread" 
 It is a question here whether Paul received what 
 follows by tradition or revelation. This we must 
 leave undecided, as it is impossible to prove either 
 view, although all testimony leans to the latter. 
 He is referring to the instructions he must have 
 given them at some former time. Here, now, is 
 the message: "That the Lord Jesus, the same 
 night," etc. It must be borne in mind that it was 
 his last night, and to the disciples was peculiarly 
 dear, not only because it was his last meal on 
 earth, but because of the grand truths he taught 
 them there, and the future blessing to which it 
 pointed. No doubt his brief explanation of its 
 object was deeply imbedded on their mind. "For 
 I say unto you, I will not any more eat thereof, 
 until it be fulfilled in the kingdom of God." What 
 could be plainer? There was a feast — a spiritual 
 feast that the accepted of God would enjoy with 
 their beloved Master in the evening of time. Now 
 he is gone, brutally snatched away from them by 
 the murderous hands of his cruel enemies. Yet 
 he lived in their memories. Over and over again, 
 
208 THE GOSPEL ACCORDING TO JESUS. 
 
 in imagination, they sat with him in that upper 
 chamber, and the echo of his words were the sweet- 
 est music to their loving souls. How they hung 
 over the joyful words of promise ! " For I say unto 
 you, I will not any more eat thereof, until it be ful- 
 filled in the kingdom of Grod." So when they 
 assembled together around the tables, they remem- 
 bered his teaching, his sacrifice, his unselfishness, 
 his anxiety on their account, his love, his promises. 
 No other ceremony was dearer to their hearts than 
 this meal ; more especially as the Lord connected 
 it with the feast of eternity. What a hard lot was 
 theirs! Persecution, stripes, imprisonment, and 
 death, were at their heels continually. Every duty 
 was attended with danger and sacrifice. It was 
 a cold, chilly, selfish world to them. Now when 
 they gathered together at the Lord's Supper, they 
 could fearlessly unburden their hearts to each 
 other. They were bound together by the strong 
 ties of Christian love — love so strong that even 
 death could not break the links. They were each 
 day walking in the deep, dark shadows of trials 
 and persecutions, but here they were blessed with 
 the sunshine of hope. How they loved to bask in 
 it! The words of promise came to them o'er and 
 o'er again, " Until it be fulfilled in the kingdom of 
 God." Every word was a peal of bells, ringing out 
 joy, and hope, and love, and gladness. " That the 
 
EXEGESIS OF I. CORINTHIANS. 209 
 
 Lord Jesus, the same night in which he was betrayed.''' 
 They cannot commemorate that event too substan- 
 tially. Though it was solemn and gloomy to them, 
 now it is the time above all others, on which they 
 love to look back. He "-took bread?' This natur- 
 ally implies the presence of a feast. The bread 
 was on the table. They all remembered that Last 
 Supper. This was the principal feature of this 
 evening, and so when seated at that table, he took 
 bread (aprw, a cake of bread). All throughout this 
 account of the Lord's Supper, a feast, a meal, is 
 implied and understood. Paul commences by 
 speaking of it, and then the word "supper" leaves 
 us no alternative, besides the reference that the 
 Eucharist was instituted during the supper. Mark 
 that the supper is not condemned in any part of 
 this passage, but merely the irregularities and 
 selfishness of its observance. 
 
 24. '''And when he had given thanks, he brake it, 
 and said, Take, eat: this is my body, which is broken 
 for you: this do in remembrance of me" The dif- 
 ferent records connect the Last Supper and the 
 Eucharist very substantially together. As we have 
 seen in the last verse, Paul introduces the narrative 
 by referring to the time and circumstance of its 
 institution, " That the Lord Jesus, the same night 
 in which he was betrayed, took bread." Matthew 
 connects them so that they appear to be different 
 
210 THE GOSPEL ACCORDING TO JESUS. 
 
 stages of the same institution, "And as they were 
 eating, Jesus took bread," etc. Mark has it. "And 
 as they did eat, Jesus took bread," etc. The circum- 
 stances connected with the Lord's last night, and 
 especially the institution of the Lord's Supper, were 
 well known to the early Christians. Therefore it 
 would not have been necessary to again relate it in 
 detail. The simple introduction by Paul, seemed in 
 his eyes, sufficient for the purpose. His object in 
 relating this incident, with the accompanying expla- 
 nation, was to correct their irregularities, by calling 
 attention to the design of the institution. "He 
 brake it. 11 This represented the violent death that 
 would soon be accomplished in his body. "Take, 
 eat." It was to become part of our body and 
 system, symbolizing the spiritual nourishment and 
 consequent growth that his disciples would realize 
 when he entered into their being, and they fed on 
 him. " This is my body" more literally, the body of 
 me. The emphasis must be laid on rd ™,«a (the 
 body). "Which is broken for you. 1 ' The Lord's 
 body was not broken (see John 19: 33), therefore 
 the word kIojuvov ( being broken ) is omitted in 
 most of the manuscripts, and is considered spuri- 
 ous. The sentence, without this word, would read, 
 "which is for you," or, "in your behalf." The 
 action of breaking the bread was interpretation 
 and explanation enough. " This do in remembrance 
 
EXEGESIS OF I. CORINTHIANS. 211 
 
 of me" Here, then, was the object of partaking 
 of the emblem of his body. These words do not 
 occur in Matthew or Mark. Several prominent 
 commentators seem to think that, generally speak- 
 ing, a preference must be accorded to the narratives 
 of the "supper" by Matthew and Mark (and be- 
 tween those two, again, to that of Mark) over those 
 of Paul and Luke. 
 
 25. "After the same manner also lie took the cup, 
 when he had supped, saying, This cup is the new 
 testament in my blood: this do ye, as oft as ye drink 
 it, in remembrance of me" There is a very remark- 
 able agreement between the two accounts of the 
 "supper" as given by Paul and Luke. It is not 
 considered likely that Paul depended upon Luke, 
 but rather the reverse. " After the same manner" 
 implies the giving of thanks. " When he had supped" 
 After he had taken supper. This is another instance 
 of how the Eucharist is dove-tailed into the supper, 
 showing us, beyond doubt, the importance of the 
 meal in the minds of the disciples, and how insepa- 
 rable they were in their hearts and memories. 
 "This cup is the new testament [covenant] in my 
 blood." The wine in the cup was the emblem of 
 his blood. Christ's blood was the means of recon- 
 ciliation between God and man — the new covenant, 
 a covenant of grace, in which were established on 
 man's side, faith in Christ, and on God's side, for- 
 
212 THE GOSPEL ACCORDING TO JESUS. 
 
 giveness, The Lord looks upon the cup as this 
 covenant, because it contains the divinely-instituted 
 emblem of his covenant-sealing blood. "This do 
 ye, as oft as ye drink it, in remembrance of me." 
 According to this, it is the will of Jesus, that when- 
 ever they assemble on such occasions, the great 
 design must not be forgotten. 
 
 26. " For as often as ye eat this bread, and drink 
 this cup, ye do shew the Lord's death till he come" 
 These are still not the words of Christ, but seem 
 to be an expression that Paul involuntarily glides 
 into in citing the language of the Master. The 
 fact that this verse is linked to the preceding nar- 
 rative by yap (for), implies that the apostle is here 
 beginning to speak in his own name. The expres- 
 sion may be paraphrased thus: As the foregoing is a 
 true statement of the original institution, therefore as 
 often as ye eat this bread, etc. The words "ye do 
 shew the Lord's death," are a very weak rendering of 
 the original KarayyiUere, which means, literally, ye 
 proclaim, or announce. This proclamation must 
 not be taken as merely a declaration by action. It 
 can only be taken as being done orally. How this 
 was done, we are not told exactly. However, the 
 proclamation in question was considered an essen- 
 tial. It is this annoucement or proclamation by 
 the unworthy, that makes the condemnation of the 
 next verse so strong. " Till he come," axm ™ & d v, 
 
EXEGESIS OF I. COEINTHIANS. 213 
 
 literally, until he shall have come. This event was 
 looked upon as being close at hand. Keeping this 
 in view, "until" has a peculiar meaning. 
 
 27. "Wherefore whosoever shall eat this bread, and 
 drink this cup of the Lord, unworthily, shall be guilty 
 of the body and blood of the Lord" "Wherefore" is 
 sufficiently pointed, and connects the two verses. 
 The open proclamation, referred to in last verse, 
 makes the hypocrisy greater, and thus the sin is 
 strongly emphasized. In the passage " whosoever 
 shall eat this bread, and drink this cup," v does 
 not stand for ««<. It means that if a man partake 
 of the one "or" the other, he is guilty. Thus a 
 distinction is made emphatic, and a possibility 
 implied that either one could be partaken of un- 
 worthily, independent of the other. Here is a nice 
 point of distinction. We must remember that the 
 bread was partaken of during the meal. See the 
 announcement of Matthew and Mark: "And as 
 they were eating, Jesus took bread," etc. And the 
 cup was used after the supper. See the expression 
 in verse 25 : " When he had supped." Thus it may 
 be possible to partake of the bread worthily, while 
 the cup may be taken in an unworthy state of 
 heart. "Shall be guilty of the body and blood." If 
 the condition of the heart is unworthy the occasion, 
 the body and blood of Jesus, with which we enter 
 into communion by partaking of them, can only 
 be abused and profaned. 
 
214 THE GOSPEL ACCORDING TO JESUS. 
 
 28. "But let a man examine himself, and so let 
 him eat of that bread, and drink of that cup." Now 
 in order to avoid this guilt and sin, let a man 
 thoroughly test his frame of mind. "And so let 
 Mm eat" This implies that a man must not ex- 
 amine himself with the purpose of making him 
 feel unworthy. It is rather intended to bring a 
 man out of the wrong into the right condition of 
 heart. 
 
 29. "For he that eateth and drinJceth unworthily, 
 eateth and drinketh damnation to himself, not discern- 
 ing the Lord's body." It seems hva&aq (unworthily) 
 is spurious, and is omitted in the Revised Transla- 
 tion. Therefore, the text should read, "He who 
 eats and drinks, eats and drinks a judgment to 
 himself, if he does not discern the Lord's body." 
 "Damnation" (np^a). The old word in King James' 
 translation, with which we are all so familiar, 
 carries with it the meaning of eternal punishment, 
 when in truth the word in its meaning is much 
 milder. That «/>*><* means a temporal judgment 
 is substantiated by the context. Verses 30 and 31 
 implies this as the penalty of unworthy communi- 
 cating, and that such judgments appeared to him as 
 timely chastisements, employed by God to avert 
 the eternal condemnation that threaten those who 
 continue in sin. This word upt^a is used else- 
 where, and mostly in a temporal sense. (See Rom. 
 
EXEGESIS OF I. CORINTHIANS. 215 
 
 2:2; 3:8; 13 : 2 ; Gal. 5 : 10.) " Not discerning the 
 Lord's body" This refers to the emblem of his 
 sacred body, with which we enter into communion 
 by partaking of the Lord's ordinance, and respect- 
 ing which we ought to form a proper judgment, so 
 that we comprehend its sacredness and deep signifi- 
 cance. When we remember that the church of 
 Corinth forgot themselves, and turned the sacred 
 supper into a banquet and carousal, of which sel- 
 fishness was the chief principle, how significant is 
 this verse ! We are to recognize its sacred import, 
 and every feeling of a carnal, selfish nature must 
 be eradicated, so that we can enjoy the full spiritual 
 blessing that the Lord intended it should bring. 
 
 30. "For this cause many are weak and sickly 
 among you, and many sleep." Here Paul quotes 
 instances where judgment had fallen on many of 
 them. In those days chastisements from the Lord 
 in the shape of sickness and death were common 
 Probably no more common than now, but there was 
 this difference : then they were recognized as such, 
 now they are not. It seems hard to establish a 
 definite distinction between aodeveig (weak ones) and 
 appuaroi (sickly ones) ; the words imply two stages 
 of physical sickness, of which the latter is the 
 more serious. 
 
 31. "For if we would judge ourselves, we should 
 not be judged." The word dceKpivo^ev, here rendered 
 
216 THE GOSPEL ACCORDING TO JESUS. 
 
 "judge" is parallel to dom^e™ of verse 28, there 
 translated "examine" This is the idea presented 
 here. The last word "judged" is kKpivdpeOa in the 
 Greek, and has quite a different meaning. This 
 is only another instance of the inaccuracy of 
 King James' translation, and which makes it hard 
 to comprehend without the help of the original 
 Greek. The true sense of this verse is : " For if 
 we would examine ourselves, we should not be 
 judged." The Kevised Edition has it: "But if we 
 discerned ourselves." This is a commentary on 
 verses 28 and 29. 
 
 32. "But when we are judged, we are chastened of 
 the Lord, that we should not be condemned with 
 the world." "Judged," here kp^evol is the same 
 as the last judged of last verse. This is an ex- 
 planation of verse 29. The meaning is very 
 plain. Verse 31 says, "For if we would judge 
 ourselves, we should not be judged," and then 
 in this verse, Paul continues, " But when we do 
 receive a judgment [by temporal sufferings], we 
 are chastened by the Lord, in order that we may 
 not be condemned [at the last judgment] with the 
 world." The use of the first person gives this and 
 the previous verse the form of a general statement. 
 It seems as if the apostle does not desire to confine 
 this statement to the state of affairs at Corinth, 
 but wishes to let it have a wider and more uni- 
 versal application. 
 
EXEGESIS OF I, CORINTHIANS. 217 
 
 33. "Wherefore, my brethren, when ye come to- 
 gether to eat, tarry one for another." Paul, now 
 in his closing remarks, comes back to the grievance 
 for which this church was first arraigned — that 
 of selfishness and lack of harmony. In the words 
 of the Authorized Version, the accusation was, 
 " For in eating every one taketh before other his 
 own supper : and one is hungry, and another is 
 drunken." A common-sense translation of the 
 same verse reads, "For each begins to eat what 
 he has brought for his own supper, before anything 
 has been given to others, so that while some are 
 hungry, others are drunken." This, the apostle 
 argues, is a violation of every principle and design 
 of the Lord's Supper. Wow, as a remedy, he 
 virtually says, " Therefore, my brethren, when you 
 meet for the Lord's Supper, let none begin to eat 
 by himself, while he leaves others unprovided, for." 
 "Tarry one for another" Some scholars translate 
 this, Beceive ye one another, for kKdi X eaee is rendered 
 to look for, to await, expect, receive. However we 
 may translate this word, it is intended as a contrast 
 to despising other guests, and keeping them from 
 enjoying the same privileges as ourselves. This is 
 what the Greek word means, no matter what we 
 may render it. Therefore, Paul lays down, as a 
 first principle of the Lord's Supper, that all must 
 be on an equality, irrespective of financial and 
 
 15 
 
218 THE GOSPEL ACCORDING TO JESUS. 
 
 social standing. This principle is contained in the 
 words translated " Tarry one for another." 
 
 34. "And if any man hunger, let him eat at home; 
 that ye come not together unto condemnation. And the 
 rest will 1 set in order when I come" The satisfying 
 of hunger i« that which is to be done at our homes. 
 The Lord's Supper or agape should not be used as 
 a meal for such carnal and material purposes. It 
 has a higher significance. Some critics understand 
 this to mean, " If any one has such keen hunger 
 that he cannot wait for the distribution, let him 
 rather take a previous meal at home." But the 
 original does not go so far. The principle laid 
 down here is that the Lord's Supper is not for the 
 satisfying of hunger. Our private tables at our 
 own homes are for this purpose. But Jesus insti- 
 tutes this for a higher purpose than merely that of 
 gratifying carnal appetites. This closing verse, 
 instead of striking a blow at the meal as instituted 
 by the Lord on his last night, upholds the practice, 
 and only condemns the carnal tendency. Through- 
 out this whole narrative of the institution, and the 
 accompanying criticism of the action of the Cor- 
 inthian brethren, there has been woven a golden 
 thread of actual understanding that the Lord's 
 Supper was a meal, around which clustered the 
 grandest thoughts and principles connected with 
 the Christian practice. But, as a meal, it was 
 
EXEGESIS OF I. CORINTHIANS. 219 
 
 possible that the great feature of its design would 
 be forgotten, while the practice might be continued, 
 and the appetite satisfied at the expense of the soul. 
 Our houses are for the purpose of attending to the 
 wants of the body, so let us not turn the house of 
 God into a mere place of eating and drinking. 
 Let us keep prominently in our minds that Paul 
 nowhere condemns proper and legitimate eating 
 and drinking at the Lord's table ; neither does he 
 condemn the meal. He only condemns the carnal, 
 selfish and disorderly observance of a religious rite. 
 The outward order and arrangements, and not the 
 doctrine, is what meets his disapprobation. Then 
 he sums up his reasons for complaining, " That ye 
 come not together unto condemnation." Or, in 
 other words, "Lest your meetings should bring 
 judgment or condemnation upon you." And what 
 can be more reasonable ? 
 
CHAPTER XXI. 
 
 THE OBJECT OF ORDINANCES. 
 
 The object of man's creation, and its failure — The manner of God's 
 teaching — Jesus comes as the World's Teacher — The Lord's 
 Supper not a popular feast to-day — " Ordinances " should 
 elevate — Why the Lord's Supper is unpopular. 
 
 " A new commandment I give unto you, That ye love one another." John 13: 34. 
 
 The object of man's creation, and its failure. 
 Long, long ago, when religion was in its infancy, 
 the human family had passed through some terrible 
 experiences. Created as free moral agents, with the 
 privilege and opportunity of following or neglecting 
 the great Creator, and at the beginning surrounded 
 with everything that would make them happy and 
 elevate their thoughts, our first parents allowed 
 themselves to be led away from their duty to God. 
 Lower and lower did man descend into the depths 
 of evil, until, so far as the object of his creation 
 was concerned, he became a total failure. It is 
 not in the province of this work to explain the 
 object of man's creation, how he was created in 
 the image and after the likeness of the infinite 
 Creator himself, and given the dominion over all 
 creation. Man thus became a little god himself. 
 In this creation, Jehovah demanded the willing, 
 
 220 
 
THE OBJECT OF ORDINANCES. 221 
 
 intelligent, and unselfish service and worship of 
 this the Lord's greatest work. We have only to 
 read the history of man in the early stages of his 
 existence to see what a terrible failure he was. 
 Then came the flood, and the commencement of 
 a new world. This time, the survivors of the flood 
 had what our first parents did not have — experi- 
 ence and knowledge. s We have no knowledge 
 of any divine law for the guidance of man, during 
 the antediluvian period, except that which was 
 written on the tablets of the heart by the invisible 
 finger of God. But man had not proceeded far in 
 this second era, until Jehovah, through the channel 
 of his chosen people, gave the human famity a code 
 of laws that were to regulate the conduct of man 
 toward God and his fellow-man. These laws are 
 called the ten commandments. They form the 
 foundation of all the subsequent teachings of the 
 Lord. Then commenced the great schooling of 
 humanity. God had an exalted destiny in view 
 for man. He was created in the likeness and 
 image of God, but how sadly had he fallen ! God 
 desired to restore him to his original condition 
 of goodness and innocence. So from the brute to 
 which he had descended, he began to climb and 
 reach out for a greater and higher manhood. Love 
 was the great lever that was to accomplish this 
 gigantic task. Love is the principle of the ten 
 
222 THE GOSPEL ACCOKDING TO JESUS. 
 
 commandments, love to God and love to man. 
 If love were the mainspring of our actions toward 
 God, then there would be no idol worship, no 
 neglect of our duty to our Creator ; and so, also, in 
 our conduct to each other, if love were the foun- 
 dation of our actions, there would be no stealing, 
 murder, blasphemy, adultery, or any of the sins 
 that injure or mar the happiness of our fellow-man. 
 The manner of God's teaching. Let us notice the 
 manner in which God instructs man in these spir- 
 itual lessons. God so created man that his intelli- 
 gence and reason are the great gate-way into the 
 soul. This intelligence is reached through the 
 senses. Thus God reaches into the inner citadel of 
 the heart. Here God, as the first great School- 
 master, teaches his chosen people through the 
 common experience of life, the way to that higher 
 and grander existence for which he was created. 
 The first great lesson is taught through the sacri- 
 fices and offerings of the old law. As we have 
 already hinted at this, we will not linger here. 
 Then came the deliverance from Egypt. The story 
 is so familiar to us. The feast of the Passover was 
 instituted. When the chosen race occupied the 
 Land of Promise, and the families were gathered 
 around the table, the youngest persons would ask 
 why this feast was so kept. Then the older 
 ones would relate the great deliverance from a 
 
THE OBJECT OF ORDINANCES. 223 
 
 terrible bondage. The circumstance would thus be 
 kept fresh in their minds, and it would arouse grat- 
 itude in the hearts of the younger ones. But this 
 was not all. Moses the great deliverer of Israel, 
 had prophesied of another Deliverer who would 
 lead his people to a grander victory. David, 
 Isaiah, and the other prophets, all spoke of this 
 coming Deliverer. The Passover became not only 
 an historical feast, but a typical one, pointing for- 
 ward to a greater deliverance. The pious Jews 
 looked forward with hope to this future bliss. 
 Through all the vicissitudes of their existence 
 as a nation, when away from their own dear land, 
 grinding out a weary life in a monotonous cap- 
 tivity they cheered their sorrowful hearts with the 
 beautiful picture painted in the bright colors of 
 hope and a sure prophecy. Here God used this 
 national feast as the means of leading their minds 
 heavenward. Indeed, this can be said of all the 
 feasts and ceremonies of the Mosaic law. As the 
 Jewish nation grew older, and became more intelli- 
 gent, the spiritual import of these outward rites 
 became more important, until they became actually 
 necessary to their spiritual existence. They grew 
 in wisdom and piety, until we see such noble char- 
 acters as Mary, Joseph, Anna, Elizabeth, John the 
 Baptist, Lazarus, the apostles, the shepherds, the 
 wise men, and a whole army of men and women, 
 
224 THE GOSPEL ACCORDING TO JESUS. 
 
 coming forth from the ignorance and wickedness 
 around them. This showed the success of the 
 Lord's method of teaching. 
 
 Jesus comes as the World's Teacher. When 
 humanity's Great Teacher came upon the stage 
 to demonstrate what a pure, active, loving life 
 should be, he did not deviate from the former 
 method of teaching. He gathered from the vast 
 field of the commonalities of life such matter as 
 would suit his design, and these he consecrated to 
 a higher and spiritual purpose. These consecrated 
 customs under the teaching of the Lord became 
 the recognized ordinances of the church through 
 all ages. Here was immersion or the dipping of 
 the body in water. How common was this in the 
 warm climate of the East. All were acquainted 
 with it. Jesus took this and consecrated it to a 
 religious use. It became one of the Lord's object 
 lessons. We have already noticed its design. Now 
 came the consecration of a common meal, which 
 was to become the means of teaching a spiritual 
 truth. We have hinted at the typical character 
 of the Passover. We know how sad and discon- 
 solate were the old Jews when carried away into 
 captivity among strangers, and they could no longer 
 enjoy the feast of the Passover. Then their joy 
 was correspondingly great when they came back, 
 and could once more celebrate what to them was 
 
THE OBJECT OF ORDINANCES. 225 
 
 a feast of hope as well as a feast of remem- 
 brance. 
 
 The Lord's Supper not a popular feast to-day. 
 Although we have seen that the early Christians 
 observed the Lord's Supper, which, too, was known 
 as the Feast of Charity or Love Feast, yet, to-day, 
 we are sorry to say, it is very seldom observed. 
 All that remains of it, in some most religious com- 
 munities, is the Eucharist. And we are sorry to 
 say that the observance of the Lord's Supper is 
 not only nearly obsolete, but those that refuse or 
 neglect to observe it, ridicule and oppose it with a 
 persistency something like the obstinancy of the 
 old-time Pharisees. The great cry of those who 
 oppose it is that it is not commanded by the Lord, 
 and that Paul in I. Corinthians 11, actually con- 
 demns it. As we have already given a very fair 
 exegesis of that passage, we will be content with 
 merely repeating here, that Paul did not condemn 
 the use but the abuse of the Lord's Supper. He 
 merely says, " This is not to eat the Lord's supper." 
 Now what was " not to eat the Lord's supper " ? 
 Why, the gluttonous, selfish, clannish manner in 
 which these people feasted. Paul says they turned 
 it into their own supper. To be the Lord's Supper 
 the Lord must preside, and we are merely guests. 
 Now would Paul, or even the Lord himself, con- 
 demn a proper observance of the Lord's Supper 
 
226 THE GOSPEL ACCORDING TO JESUS. 
 
 among us to-day? Assuredly not. Now what con- 
 stitutes the Lord's Supper? The name itself seems 
 to give the requisite information. It was a supper 
 in which the Lord figured very prominently. Really 
 there is but one supper recorded, which we could 
 say was peculiarly the Lord's. That was the one 
 eaten in the upper chamber at Jerusalem with his 
 twelve apostles. At this supper he was the host — 
 it was his. He provided for it through his direc- 
 tions given to the apostles, and the owner of that 
 house had given everything over to the Lord, so 
 that he was now the entertainer. In nearly every 
 other meal recorded of him he was merely a guest. 
 But here he was the host, so that we could say 
 without hesitation, this was the Lord's Supper. 
 Let us endeavor to see if the church has any 
 authority from the Lord to perpetuate this feast, 
 and what benefit it is supposed to bring to the 
 church. If the supper is beneficial to the church, 
 none ought to object to its observance. 
 
 "Ordinances" should elevate. We have already 
 hinted that the observance of what are called "ordi- 
 nances," is intended to elevate mankind, and bring 
 us nearer to God. Anything that will develop in 
 the soul of man those graces and virtues that will 
 make us happier and better, must be for good. 
 This is the use of the ordinances of the Lord. We 
 have been studying the ordinance of baptism, and 
 
THE OBJECT OF ORDINANCES. 227 
 
 we have seen how it brings out that child-like 
 disposition which a Christian ought to possess, and 
 proves our willingness to bow to the decree of God. 
 By baptism we manifest our willingness to sur- 
 render our will to the will of God. Then, as before 
 stated, it symbolizes the washing away of the sins 
 of the soul. And that is not all. The burial and 
 resurrection here symbolized are full of teaching. 
 Now the ordinance of the Lord's Supper is also 
 full of lessons, which we will notice in our next 
 chapter. The happiness of man seems to be the 
 primary object of our Lord. These are principles 
 that naturally bring happiness. These principles 
 thus become graces of the soul. They are graces 
 because they beautify the nature- of man. We 
 recognize the value of things around us in accord- 
 ance with their ornament and use, as they may 
 add to the well-being of man. Thus whatever will 
 make the soul of man useful by helping others and 
 making them happy, will call out the admiration of 
 mankind. So love, hope, temperance, patience, 
 joy, brotherly kindness, and the sister graces, when 
 they shine out practically in a man's life, make 
 him happy and useful, and therefore beautiful. So 
 we claim that the observance of these ordinances 
 develops these virtues. It is these that lift man 
 up. The more we have of them, the more God- 
 like we are. So in advocating these ordinances, 
 
228 THE GOSPEL ACCORDING TO JESUS. 
 
 we have only the developing of these principles in 
 view. They lift us up and out of our carnal nature. 
 The benefit of" the ordinances to the soul can only 
 be judged by the amount of good to the man in 
 making him better. 
 
 Why the LordCs Supper is unpopular. Imitation is 
 a principle of human nature. It is natural, and 
 therefore the means by which a great part of our 
 knowledge and many of our habits are acquired. 
 It is powerful, moulding character, and controlling 
 and directing life. Upon this principle of imita- 
 tion human life develops itself. This principle is 
 very manifest in religion. Upon the fact of imita- 
 tion, the growth of the man in spiritual graces 
 depends. We imitate Jesus because it is safe to 
 follow an infallible example. So when we see in 
 the life of Jesus some act that is both significant 
 and full of teaching, is it any wonder that the 
 church desires to perpetuate it? Our Lord taught 
 some lesson in every action of his life. But there 
 are some of these acts that are more fitted to be- 
 come lessons than others. In the matter under 
 consideration, it is hard for some people to see 
 that the Lord commanded the disciples to continue 
 to observe this feast. The bread and wine, as 
 emblems of his blood and body, are accepted by all 
 Christians. The early disciples, however, did not 
 hesitate to observe the feast. To them it was full 
 
THE OBJECT OF ORDINANCES. 229 
 
 of meaning, and so they kept it, and felt strength- 
 ened. Then why do we not enjoy the same benefit 
 to-day? We have only one answer to this ques- 
 tion. We believe that the feast was abused, and 
 became a means of harm instead of good, as it did 
 in the Corinthian church, so, that after a while, 
 as we have seen in the previous chapter, it was 
 almost altogether discontinued. So the feast may 
 be unpopular to-day because it is not observed in a 
 Christian manner. It probably becomes "our own 
 supper," too much stress laid on the feasting and 
 eating part, so that the old complaint may still 
 become true, they "do not discern the Lord's 
 body." Selfishness may reign in the observance 
 of the feast, when love should be the great prin- 
 ciple. So it becomes unpopular. Let us make the 
 feast a feast of love as well as of eatables, and the 
 beauty of the ordinance will be admired. 
 
CHAPTER XXII. 
 
 THE DESIGN OF THE LORD'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 sigillative 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 
 of our salvation — It is an invitation to feed upon Christ — It is a 
 family feast — The record of the Brethren Church. 
 
 "I am the bread of life.'" John 6: 35. 
 
 Is the Lord's Supper truly a meal*! Of what does 
 the Lord's Supper consist? and of what benefit is 
 it to the individual and the church ? are important 
 and vital questions. For a complete and compre- 
 hensive reply we must rely solely upon the New 
 Testament. There is enough in the tendencies of 
 men's minds to account for the very many opinions 
 that are in existence. Paul gives us the name of 
 this institution — the Lord's Supper. When one 
 who is unbiassed, investigates with the intention 
 of answering the above questions, he will be forci- 
 bly impressed with the name. The word supper 
 (deiirvw) at once gives the character of the institu- 
 tion. It is a meal. We have five accounts of the 
 institution of this ordinance — one in each of the 
 
 230 
 
DESIGN OF THE LORD'S SUPPER. 231 
 
 four Gospels and one in the Epistle to the Cor- 
 inthians. Since Paul tells us that his account was 
 imparted to him directly by the Lord, we are 
 inclined to study him closely. In four of these 
 accounts of the Lord's last meal, we find that Jesus 
 selected bread and wine as emblems of his body and 
 blood, which he directs his disciples to use for a par- 
 ticular purpose. When we meet with the expres- 
 sion " Lord's Supper," to what does he apply it? 
 Would we, for one moment, think he intended to 
 confine it to the bread and wine alone ? Remem- 
 bering that supper (deinvw) means the principal meal 
 of the evening, and that all of the records give an 
 account of a supper, and all but John mention 
 the institution of the bread and wine as a part 
 of that meal, we could not apply the word to 
 mean anything else than the supper itself. Then 
 John gives this idea strength because he does not 
 say anything about the bread and wine, but gives 
 other incidents that took place on that eventful 
 evening. It was an eventful evening and an event- 
 ful supper, and when we consider all the details, it 
 is no wonder that it became important in the eyes 
 of the disciples. 
 
 The Supper and communion were observed in one 
 ordinance. Let us not forget how the institution of 
 the Supper and that of the bread and wine are 
 combined together. Matthew tells us, "As they 
 
232 THE GOSPEL ACCORDING TO JESUS. 
 
 were eating, Jesus took bread," etc.; Mark says, 
 "And as they did eat, Jesus took bread," etc.; 
 Luke gives us to understand that the bread and 
 wine were instituted during the supper; and Paul 
 says, "That, the Lord Jesus, the same night in 
 which he was betrayed, took bread," etc. Further 
 on Paul mentions that the cup was taken " when he 
 had supped," or, as Luke puts it, "after supper." 
 In the minds of the disciples they were inseparable. 
 So, indeed, will they be, with those who have no 
 preconceived theory to uphold. But Paul says, 
 "This is not to eat the Lord's supper." To what 
 does he refer? The next verse (I. Cor. 11: 21) 
 answers the question. They became very selfish 
 and gluttonous, turning the sacred feast into a 
 carousal. In the 33d verse he says, "When ye 
 come together to eat." Eat what? Without any 
 hesitation the reply would be — the meal or feast, 
 which they had abused, and not merely the Eucha- 
 rist, for the remainder of the verse says, "Tarry 
 one for another," or, as the Greek implies, "Receive 
 or welcome ye one another," as a contrast to de- 
 spising the other guests, which they are accused of 
 doing in verse 21. We must also keep in mind 
 that the early disciples observed it as a meal. The 
 "breaking of bread" so frequently met with in the 
 Acts of the Apostles referred to this. So Jude 
 also refers to certain irregularities as "spots in 
 
DESIGN OF THE LORD'S SUPPER. 233 
 
 your feasts of charity" Historians tell us very 
 emphatically that the early Christians understood 
 and observed the Eucharist in connection with a 
 plain meal which they termed the Lord's Supper.* 
 But as we desire to cling to the New Testament in 
 our investigation of the design, we do not need to 
 refer to them. 
 
 What design did the Lord have in view 9 Paul 
 in his record is referring to the Lord's Supper. 
 This implied the supper where Jesus was the host. 
 "During every other meal referred to in the New 
 Testament, in which the Lord took a part, it was 
 invariably as a guest. But the Lord, through the 
 kindness of the unnamed benefactor, on this occa- 
 sion was enabled to entertain his disciples. Thus 
 the meal eaten in that upper chamber was truly 
 the Lord's Supper. Paul in reciting the details of 
 this supper gives us an insight into the object the 
 Lord had in view. After the breaking of the bread, 
 the Lord said, "This do in remembrance of me." 
 Then after the institution of the cup, he said, 
 "This do ye, as oft as ye drink it, in remembrance 
 
 *Dr. Stanley, Dean of Westminster, London, England, in. his 
 "Christian Institutions," page 48, thus alludes to the falling away 
 of the " Supper " : " Finally the meal itself fell under suspicion. 
 Augustine and Ambrose condemned the thing itself, as the apostle 
 had condemned its excesses, and in the fifth century that which had 
 been the original form of the Eucharist was forbidden as profane by 
 the councils of Carthage and Laodicea. It was the parallel of the 
 gradual extinction of the bath in baptism.'' 1 
 
 16 
 
234 THE GOSPEL ACCORDING TO JESUS. 
 
 of meP Then he continues, "For as often as 
 ye eat this bread, and drink this cup, ye pro- 
 claim [so the word is] * the Lord's death till he 
 come." To bring to "remembrance," then, "the 
 Lord's death," or rather the Lord himself in his 
 death, was the specific object of the Eucharist at 
 least. But Luke gives us some valuable testimony 
 as to the object of the supper. When Jesus and 
 his disciples had surrounded the table, and the 
 approaching Passover feast was the topic of con- 
 versation, the Lord said, "With desire I have 
 desired to eat this passover with you [not this 
 meal, but the Passover which you all expect to 
 celebrate to-morrow] before I suffer : for I say unto 
 you, I will not any more eat thereof, until it be 
 fulfilled in the kingdom of God." Here is a direct 
 reference to a feast. To what feast did he refer? 
 Without doubt it is the feast of eternity which 
 John, in Revelation 19 : 9, calls the " marriage 
 supper of the Lamb." The same is no doubt 
 referred to in Luke 12: 37: "Blessed are those 
 servants, whom the Lord when he cometh shall 
 find watching : verily I say unto you, that he shall 
 gird himself, and make them to sit down to meat, 
 and will come forth and serve them." 
 
 It is a commemorative ordinance. The Brethren 
 Church in observing this ordinance of the Lord's 
 
 *See Exegesis in chapter 20, on verse 26. 
 
DESIGN OF THE LORD'S SUPPER. 235 
 
 Supper, conducts the services so that all the institu- 
 tions of that eventful evening are faithfully kept. 
 This was the Lord's last night. What a feast it 
 was ! The lessons he was teaching them, they were 
 hardly able to comprehend. This was the Lord's 
 last supper, and no wonder that the great masters 
 have endeavored to perpetuate the scene on canvas. 
 What a scene ! But the Lord wants it painted on 
 the heart. How we love to dwell on it! Even 
 before they had taken their places he had taught 
 his disciples by washing their feet, what constituted 
 true Christian humility. Then came the marvel- 
 ous supper. The Lord of glory entertaining his 
 faithful followers, not chosen from the wealthy, 
 influential, or learned, but from the hard-fisted sons 
 of honest toil. That even one was a scoundrel and 
 a traitor, only paints the Lord's character in brighter 
 colors. This wonderful meal has been contemplated 
 by the Christians for over eighteen centuries, and it 
 has lost none of its power and beauty. It still 
 wields a powerful influence over the heart of the 
 honest believer, and fills his soul with admiration, 
 and draws him closer to his Savior. There is no 
 ordinance that the mind of man could invent that 
 would move his soul toward the Savior like this 
 memorial service — the triune ordinance of the 
 Lord's Supper, communion, and feet- washing. How 
 could the church commemorate the Lord's last 
 
236 THE GOSPEL ACCORDING TO JESUS. 
 
 night on earth more substantially? Every senti- 
 ment that should throb in a Christian heart is here 
 awakened. 
 
 It promotes unity and brotherly love. With but 
 few exceptions, all Christian bodies observe a com- 
 munion, although it is sometimes called the Lord's 
 Supper. Is it not strange that what is called com- 
 munion, and was intended to unite, through differ- 
 ent interpretations of its nature, has created an 
 insurmountable barrier of separation between the 
 different bodies? But that is the result of allow- 
 ing the selfish, carnal heart to rule. When we come 
 to the Lord's table, allowing his Spirit to control 
 us, there is no fear of discord. We come as mem- 
 bers of the Lord's family. God is our Father, 
 Jesus is our Elder Brother. We have one common 
 hope and object. We are fed from tfye Lord's table. 
 Where there is a proper spirit, or rather the same 
 Spirit in every heart, there is union and brotherly 
 love. These feasts and reunions cement our friend- 
 ship and love as nothing else can. 
 
 It has direct reference to the present. It is the 
 most efficacious of all the means of grace, not only 
 to promote brotherly love, but to nourish religion in 
 the soul. We do not consider that this mere par- 
 taking of the Lord's Supper communicates, in some 
 mysterious manner, grace to believers ; but just as 
 God communicates his grace by the preaching of 
 
DESIGN OF THE LORD'S SUPPER. 237 
 
 the gospel, and as the soul receives strength and 
 encouragement when we meet with those who are 
 moved by the same impulses. The Lord's Supper 
 is peculiarly efficacious, because it presents the 
 great doctrine of the atonement more impressively 
 before us than any other ordinance. 
 
 It points us to the future. It is strange that most 
 people, in their eagerness to emphasize the com- 
 memorative character of the feast, forget this very 
 important feature. Not only by the partaking of 
 the bread and wine do we proclaim the Lord's 
 death until he come, but the Lord's Supper is a 
 memorial of an absent Lord, with whom we shall 
 shortly meet. Luke very emphatically tells us 
 (ch. 22 : 16) it is a type of the grander and greater 
 feast of eternity. Thus the Lord's Supper is itself 
 a foretaste of heaven, and is an emblem of the 
 marriage supper of the Lamb. By having our 
 minds centered on heaven and its joys, our affec- 
 tions are raised from this world, and with the eye 
 of faith we look within the veil, and anticipate our 
 reunion with departed friends, and the Lord Jesus 
 Christ himself. 
 
 It is a sigillative or sealing ordinance. When 
 Jesus said, "This is my body," "This is my blood," 
 it implied that he was peculiarly present at this 
 ordinance. We also "shew [or proclaim] the 
 Lord's death till he come." Thus the sealing was 
 
238 THE GOSPEL ACCORDING TO JESUS. 
 
 mutual. Just as the Jews considered they were 
 Abraham's seed, made so by circumcision, we are 
 told how Abraham received the sign of circum- 
 cision, as "a seal of the righteousness of the faith 
 which he had yet being uncircumcised " (Rom. 4: 
 11). So in this sense, we seal our faith by partaking 
 of the bread and wine. Doing this we actually 
 proclaim or confess Christ ; then also Jesus seals 
 his promise when we partake of the emblems in- 
 stituted by himself. 
 
 It is a nutritive ordinance. Had commemoration 
 alone been the object in view, it might have been 
 attained without requiring the bread and wine to 
 be partaken. The mere presence of the bread 
 and wine before the eyes of the disciples, with the 
 words, "This is my body," "This is my blood," 
 "This see ye [and not do ye] in remembrance of 
 me," might have answered. But this ordinance 
 was intended, beyond doubt, to nourish believers. 
 We are taught that we must partake of Jesus, if 
 we expect spiritual strength. There are certain 
 elements necessary to the upbuilding of the phys- 
 ical system, which are received in food. So spirit- 
 ually, certain principles are necessary to the 
 development of the soul. This nourishment is 
 received when we partake of the body and blood 
 of Jesus in emblem. This principle of feeding on 
 Jesus is carried out in the feast, by partaking of 
 
DESIGN OP THE LORD'S SUPPER. 239 
 
 the food consecrated for this special service ; we are 
 reminded of the past, we are encouraged to look 
 forward, and our hearts are strengthened by the 
 knowledge of the Lord's promise; thus we really 
 are feeding on Christ in every particular. 
 
 At the Lord's Supper we dedicate ourselves to him. 
 It is a solemn dedication. In I. Corinthians 11 : 26, 
 Paul says, "For as often as ye eat this bread, and 
 drink this cup, ye do shew [proclaim or announce] 
 the Lord's death till he come." This implies a 
 confession, and we are continually renewing our 
 allegiance to the Lord ; so that each time we take 
 our places around the Lord's table we actually 
 renew our covenant, or dedicate ourselves to his 
 service. By dedication we mean that we will be 
 more devoted to the Lord than to anything else. 
 As w r e mingle with our fellow-creatures in the great 
 struggle of life, we cannot help but become carnal 
 and selfish; but when we come to the Lord's 
 Supper, and contemplate his spotless life and 
 unselfish love, we see our shortcomings, and in 
 our gratitude we resolve to do better, and be, at 
 least, some little more worthy of his love to us. 
 So in proclaiming or announcing his death, which 
 was the result of his love, we cannot help but be 
 touched. 
 
 This feast virtually says we have sinned. When 
 the scene of the last supper is thus vividly brought 
 
240 THE GOSPEL ACCORDING TO JESUS. 
 
 before us, our minds are busily at work. As one 
 event after another of that eventful evening is 
 brought before us, we cannot help but remember 
 that it was the sins of the human family that 
 brought about the terrible tragedy we are com- 
 memorating. How vividly it tells us we are sinful 
 creatures, that we belong to the fallen race ! 
 
 It also tells us of our salvation. What a beautiful 
 consolation there is in this ordinance! We are 
 told of the saving power of Jesus. While we are 
 reminded of the sinfulness of mankind, the great- 
 est lesson is to tell us of what the Lord accom- 
 plished for us. After having acknowledged our 
 sins and our faith in his atonement, then comes 
 the assurance of his pardon. The peace and joy 
 that fill our hearts when we are reminded of what 
 the Lord has in store for us, seem to give us a 
 comfort that is so necessary amidst the sorrows and 
 trials of life. 
 
 It is an invitation to feed upon Christ. The very 
 idea of a supper signifies this. It is the Lord's 
 Supper. He was the host not only on the night of 
 its institution, but he is so still. This is not the 
 Lord's Supper merely in the sense that he insti- 
 tuted it, but that he supplies us continually with 
 what we most desire — himself. He has instituted 
 the emblems so that we can continually feed on 
 him. So that the more of Jesus we have in us, the 
 
241 
 
 more we will grow like him. Feeding constantly 
 on the feast of divine love, we will become more 
 loving. 
 
 It is a family feast. Only the members of the 
 Lord's family are invited and welcome at his table. 
 It is God's will and desire that his children should 
 thus feast together. So in these meetings we are 
 not only taught that God is gur Father, but that 
 we are brethren. The church is our home, and 
 there we love to meet that our bonds of union may 
 be cemented. If Christians had this sentiment 
 thoroughly impressed on their hearts, so that we 
 would have this idea carried out in our every day 
 life, that even those who are out of Christ are still 
 our brethren, but erring and wandering ones, what 
 a little heaven this earth would be ! No other ordi- 
 nance could so substantially teach us this truth that 
 we are of one family, of one blood, and that we owe 
 each other nothing but love. After a while cruel 
 death comes and causes a division among us, but 
 here we are reminded that the Lord still lives and 
 rules, and we are taught the certainty of another 
 reunion in eternity, where we can enjoy a never- 
 ending love-feast. 
 
 The confession of our sins, the glad acceptance 
 of salvation, the consecration of the heart to God, 
 tender and compassionate love to our brethren — to 
 all these acts and sentiments of the Christian life, 
 
242 THE GOSPEL ACCORDING TO JESUS. 
 
 the Lord's Supper gives emphasis and expres- 
 sion. 
 
 The record of the Brethren Church. The members 
 of the Brethren Church in placing themselves on 
 record as Christian workers, desire only to be 
 followers of the Lord Jesus Christ, and so have no 
 other authority than the New Testament. The 
 Church also recognizes that plainness and sim- 
 plicity are great essentials to the carrying out of the 
 will of God, and acknowledges no other leader nor 
 teacher than Jesus. Neither does she feel herself 
 under any obligations to recognize any existing theo- 
 ries or tenets where they do, or merely seem to con- 
 flict with the Word of God. So in partaking of the 
 Lord's Supper, we come to the New Testament 
 for our practice. We have seen by the testimony 
 presented in former chapters that the early dis- 
 ciples observed the Lord's Supper by having a 
 meal or a feast in connection with the Eucharist. 
 We have shown how the records of the New 
 Testament connect the last supper with the insti- 
 tution of the communion — that in the eyes of the 
 apostles they were inseparable. We have seen that 
 even Paul, who is quoted as condemning the meal, 
 only condemned its excesses. We have also proven 
 that this meal eaten by the Lord and his disciples 
 was not the Jewish Passover. So it cannot be 
 claimed that the first disciples, as Jews, still clung 
 
DESIGN OF THE LORD'S SUPPER. 243 
 
 to the Passover, and thus endeavored to unite the 
 two dispensations. Why so many of our most 
 modern commentators will take this stand in the 
 face of John's incontrovertible testimony is a mys- 
 tery. We are glad, however, that the most learned 
 of even modern Bible students, besides the grand 
 array of ancient and mediaeval commentators, have 
 taken the Gospel view of it and endorsed John.* 
 We will not attempt to even guess at the object 
 any one would have in proving that the last supper 
 was the Jewish Passover. 
 
 Previous education may have much to do in 
 helping us to form opinions and in moulding our 
 religious faith, but surely any one throwing off all 
 other influences cannot help but conclude that the 
 Lord's Supper, according to the apostolic idea, 
 referred to the Lord's last supper, as recorded by 
 the four evangelists and Paul. It was to the apos- 
 tles of the greatest importance, and in commem- 
 orating the death and sufferings of Christ, it is no 
 wonder that they should keep the feast as the Lord 
 and. his apostles did. In this way they would lose 
 none of the Lord's teaching. Even were there no 
 
 *As an evidence of this we present the view of Dr. F. W. Farrar, 
 of London, England, who has earned for himself very prominent fame 
 as a Bibie student. In his " Life of Christ," he says : There are ample 
 reasons for believing that this was uot the ordinary Jewish Passover, 
 but a meal eaten by our Lord and his apostles on the previous evening, 
 Thursday, Nisan 13th, to which a quasi-Paschal character was given, 
 but which was intended to supersede the Jewish festival by far deeper 
 and diviner significance. 
 
244 THE GOSPEL ACCORDING TO JESUS. 
 
 direct "thus saith the Lord" for it, the great im- 
 portance attached to it, and the language of the 
 Lord himself recorded in Luke 22 : 16, gives it an 
 undoubted spiritual signification. Because the Cor- 
 inthian church abused the feast and acted in an un- 
 christian manner is no argument for its prohibition. 
 The Brethren Church claims that when it is 
 observed with Gospel simplicity, it must be ben- 
 eficial. An attempt to dictate what shall be eaten 
 at the feast must be disastrous and kill the spirit- 
 ual lessons that are intended to be taught. It is a 
 feast, a meal, and as such, must necessarily, to a 
 certain extent, partake of a carnal nature. The 
 great trouble for the church of to-day, as well 
 as for the Corinthian church of old, will be to 
 keep it from getting too carnal. This meal has 
 a very deep spiritual signification, so the spiritual 
 must be the most prominent. So in our eagerness 
 to be sure that it is a meal, we must be careful lest 
 we allow it to be a meal, and a meal only, in the 
 carnal sense of the word. So Paul advises the 
 church on this point. If they are hungry, they 
 must not expect to go to the church to satisfy this 
 hunger. That must be done at home, at their com- 
 mon meals. This is a religious feast. But how 
 can it be a meal, if we do not prepare and eat 
 abundantly as we do at any other meal ? some may 
 ask. The only way to answer the question is to use 
 
DESIGN OF THE LORD'S SUPPER. 245 
 
 good, solid judgment, and keep in view its religious 
 and spiritual character. Like the bread and wine, 
 it is an emblem of something grander and better. 
 We are satisfied with a small piece of the conse- 
 crated bread, and a mere sip of wine. This we 
 believe answers the design of the Lord as well, 
 if not better, than if more was used. So in the 
 preparation of the supper, let simplicity and fru- 
 gality be the rule. It is an emblem of the great 
 feast of eternity. The spread tables, the provided 
 food, and the presence of the church, are the prin- 
 cipal objects. We partake of it, and the heart 
 is stirred up because we see in it the Lord's 
 instituted emblem of the eternal feast. Hope and 
 encouragement fill the soul, and we go from the 
 Lord's table more encouraged to fight life's battles. 
 If we depart from simplicity, and appeal to the 
 appetite of the body, we know from ten thousand 
 experiences that the carnal tendencies of our hu- 
 manity are likely to kill the spiritual teaching. 
 Everything should be done that would lead, rather 
 than direct, the soul to spiritual meditation. It 
 was not intended, at least we would gather that 
 from Paul's advice to the Corinthian church, that 
 we should copy after our ordinary meals in prepar- 
 ing the Lord's Supper. It should undoubtedly 
 have the character of a meal, for upon this the 
 emblem rests. But under no circumstances should 
 
246 THE GOSPEL ACCORDING TO JESUS. 
 
 we make it a rule that the substantiality of the 
 feast must be judged by the amount or quality 
 of the food on the table. 
 
 We are there to observe the Lord's Supper. It 
 has a spiritual signification. So whatever would 
 have the least tendency to prevent spiritual med- 
 itation should at once be abandoned. The Lord's 
 Supper is a means of grace. Its object is to arouse 
 and develop hope, love, and joy, in the heart. And 
 where it is observed according to common sense 
 and the gospel, this is the result. We need these 
 Christian graces as we travel through life. It is 
 by the development of these virtues that we are to 
 judge of the benefit this ordinance has for the 
 Christian. If love, hope, and joy, are not aroused, 
 then it has been a failure. When we truly recog- 
 nize each other as members of the same family, 
 our love for each other is intensified ; so, also, when 
 we can span the chasm of time and anticipate the 
 joy of our eternal home, our hopes become brighter; 
 and again, when we can honestly realize that we 
 are forgiven, redeemed creatures, our joy is made 
 greater ; thus we feel more encouraged to go on our 
 pilgrimage through life's thorny way. 
 
 This meal also, as we have before noticed, unites 
 the church as nothing else can. It is impossible to 
 find a congregation of Christians, without finding 
 them of every grade of wealth, influence, and posi- 
 
DESIGN OF THE LORD'S SUPPER. 247 
 
 tion. Around the Lord's table we meet on a com- 
 mon level ; all are equal. This is one of the great 
 characteristics of the feast. The church of the 
 living God has no poor and no rich among her 
 membership ; we are all merely brethren and the 
 Lord's children. So in providing for the Lord's 
 Supper, while there is no rule for it, would it not 
 be safe to follow the apostolic mode? Let each 
 bring what he can. This is brought as an offer- 
 ing to the Lord, and is placed on the tables, and 
 all, as the Lord's guests, partake of what has been 
 brought and dedicated to him. But while we may 
 have but little of this world's goods, there is one 
 thing which we can all bring — that is charity. 
 Remember it is a love-feast, so it must be the prin- 
 cipal dish. With an abundance of love, even if 
 other articles are scarce, there will be a feast upon 
 which the soul can feed, and the Lord and his 
 angels will look down and smile their approbation 
 upon us. 
 
CHAPTER XXIII. 
 
 FEET-WASHING AS AN ORDINANCE. 
 
 Its practice in early days — The condition of the disciples' hearts — 
 The incidents of the feast — 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. 
 
 "If I then, your Lord and Master, have washed your feet; ye also ought to wash one another' $ 
 feet."— John 13: 14. 
 
 Its practice in early days. Feet-washing, as a 
 particular custom and ceremony, had its origin in 
 the Eastern countries. In those warm regions, the 
 climate and peculiar mode of dress made the wash- 
 ing of feet a constant necessity, and even a luxury. 
 But it is not the custom of mere cleansing the feet 
 that we are considering. Jesus, on the night of his 
 betrayal, as he was about to partake of the Last 
 Supper with his disciples, consecrated this com- 
 mon custom into a religious ordinance. The very 
 positive teaching of the Lord, as recorded in the 
 thirteenth chapter of John, exalted this custom so 
 completely, and vested it with such high spiritual 
 meaning, that, for many centuries, the ceremony of 
 Feet-washing w T as considered a very sacred and 
 prominent institution of the Christian church. It 
 
 248 
 
FEET-WASHING AS AN ORDINANCE. 249 
 
 was not very long, however, until the command of 
 Jesus began to be observed in the letter only. The 
 spiritual lesson was thus lost, and it soon became 
 an incumbrance and a mere ceremony, and eventu- 
 ally dwindled away. Augustine speaks of the 
 practice in his time. When it became a mere 
 ceremony, to be performed only once a year, not 
 only the value of its observance was reduced to its 
 minimum, but great positive disadvantage attended 
 it. In proportion as the spirit of the command was 
 lost, the mere ceremony was exalted and adorned. 
 In the council of Toledo, a. d. 694, a certain day 
 was fixed upon which it was to be observed. Ber- 
 nard of Clairvaux tried to convert the ceremony 
 into a sacrament, but without success. In the 
 Greek Church it was observed with unusual em- 
 phasis. In the middle ages, it was observed in the 
 Roman Church chiefly at the installation of bishops 
 and coronation of princes. In Greek convents, and 
 at the Russian court, it is still practiced with great 
 solemnity. In the papal court, in the regal courts 
 of Vienna, Munich, Madrid, and Lisbon, and in 
 Roman Catholic cathedrals and convents, it is still 
 observed by the washing of twelve persons, gener- 
 ally poor old men. In 1530, Cardinal Wolsey 
 washed, wiped, and kissed the feet of fifty-nine 
 poor men, at Peterborough. The practice was con- 
 tinued by English sovereigns, till the reign of 
 
 17 
 
250 THE GOSPEL ACCORDING TO JESUS. 
 
 James II. The Church of England in its early 
 days imitated the letter of the command. Luther, 
 disgusted with the mockery of the ceremony, as 
 observed by the Roman Church, bitterly opposed 
 it, as being radically contrary to the teaching of 
 the Master. Under such practices, it is no wonder 
 that this sacred rite was abandoned. 
 
 The condition of the disciples' hearts. Before going 
 into the depth of the subject, let us enter into the 
 spirit of the scene and circumstances. Jesus and 
 his disciples were on their way to Jerusalem, and 
 the time of the Lord's departure was drawing 
 nigh, when a strife arose among the disciples as 
 to who should be the greatest in the kingdom of 
 heaven. The disciples had not yet grasped the 
 true knowledge of the Lord's kingdom. They still 
 thought of it as a temporal kingdom — that Jesus, 
 as the Messiah, would restore the Israelites to the 
 former glory they had enjoyed under David and 
 Solomon. So, from a carnal stand-point, it was no 
 wonder they were anxious to know who should 
 occupy the most prominent position in their new 
 kingdom. Even the mother of James and John 
 was carried away with this common desire, and 
 requested of the Lord the places of honor for her 
 sons. This, then, was the state of the disciples' 
 minds when they entered Jerusalem. When the 
 great multitudes came out of the city and gave 
 
FEET-WASHING AS AN ORDINANCE. 551 
 
 Jesus a royal welcome, it only intensified the de- 
 sires and hopes of his Galilean followers. Eventu- 
 ally, they came to the upper chamber, where the 
 memorable meal was prepared. But before being 
 seated, it was customary, and necessary, that their 
 dusty feet should be washed. The unnamed host 
 who had provided the room and entertainment, 
 was so busy with his own affairs and preparations, 
 that, at this particular time, it was impossible for 
 him to extend the usual courtesies of having their 
 feet washed. So he merely provided the water, 
 utensils, and towels, and expected the guests, dur- 
 ing this very crowded time, to perform this cere- 
 mony among themselves. It must be kept in 
 mind, that Jerusalem was overflowing with stran- 
 gers, who had come to keep the Passover. When 
 the Master and his disciples were alone, the ques- 
 tion faced them as to who should perform this 
 menial service. Each one was puffed up with a 
 selfish hope that he would occupy a very prominent 
 position in the new kingdom, which they expected 
 would be ushered in at any moment, and so all 
 considered that this service should be performed 
 by some one else. Peter thought Thomas could do 
 this duty. Thomas considered that James might 
 perform it. And so it went on, each one thinking 
 that he was the most important, and no one offer- 
 ing his services. Then, while this question was 
 
252 THE GOSPEL ACCORDING TO JESUS. 
 
 still agitating them, the Lord himself came forward 
 and commenced the service they all shirked, and 
 thus taught the greatest lesson that had ever been 
 presented to them. Was there ever such a sight? — 
 the Lord of glory girding himself with a towel for 
 the purpose of performing the service of a slave ! 
 It is hard for our poor, selfish, carnal hearts to 
 contemplate the action and the scene in its proper 
 aspect. 
 
 , The incidents of the feast — Peter's refusal. But 
 let us continue our investigations. We can proba- 
 bly better imagine than relate the astonishment of 
 the disciples when Jesus commenced this service. 
 No doubt, they were dumbfounded. Their con- 
 sciences were upbraiding them for their selfishness. 
 Who can explain their thoughts, as they felt their 
 fond hopes shattered ? The cup of earthly honor, 
 which seemed within their grasp, was snatched 
 from their lips and dashed to the ground. Their 
 feelings were a mixture of disappointment, self- 
 condemnation, and shame. But none dare remon- 
 strate or question, until the Lord came to Peter, 
 who gave vent to his astonishment in the sentence, 
 "Lord, dost thou wash my feet 2" The emphasis 
 is, primarily, on av (thou), and, secondly, on nddag 
 (feet). "Thou" the Master and Lord, whom we 
 have followed and looked up to so long; "Thou" 
 whose miracles have astonished the whole country ; 
 
FEET-WASHING AS AN ORDINANCE. 253 
 
 "Thou" whom we expected to see crowned king of 
 Israel; "Thou" wash my feet — the work of a slave! 
 But Jesus tries to soothe the astonished feelings of 
 Peter, and gently lead his mind to comprehend 
 that there was a spiritual significance in the act. 
 * Jesus answered, " Thou art not able to comprehend 
 the meaning of this just now; but have a little 
 patience ; after a while you will understand its sig- 
 nification." But no; with his characteristic impetu- 
 osity, Peter cried out, "Thou shalt never wash my 
 feet." Then Jesus replied, with what sounds very 
 much like a threat, " If I wash thee not, thou hast 
 no part with me." Here the Lord is beginning to 
 open the eyes of the disciples to the necessity of 
 this act. Language cannot be plainer than this. 
 Peter's peculiar condition of heart — mortification, 
 pride, and a spirit of insubordination — was such 
 that it would exclude him from fellowship with the 
 Lord. Are there not too many of this disposition — 
 an unwillingness to bow to the Savior's decree? 
 But how rapid and radical was the change. The 
 thought of a separation from the Lord brought 
 Peter to his senses. Now he cries out that the 
 Lord might wash him completely — " Not my feet 
 only, but also my hands and my head." It is as 
 if he had said, "If there is any virtue or blessing 
 in the mere washing of the feet, then, Lord, 
 wash me entirely over." The scales were falling 
 
254 THE GOSPEL ACCORDING TO JESUS. 
 
 from the eyes of the impetuous disciple. He was 
 beginning to see, though dimly, that there was some 
 blessing to follow. Jesus continues to enlighten 
 him as to the spiritual significance of the act. 
 Therefore Jesus says, He who has bathed needs noth- 
 ing further than to wash his feet (which have been 
 soiled again by the road) ; rather is he (except as to 
 this necessary cleansing of the feet) clean in his 
 entire body. To this particular incident we shall 
 refer again, as an index to the design of the act. 
 
 Is feet-washing an "ordinance" ? This has been 
 a much disputed question. But the language of 
 John 13 : 14 puts the matter beyond doubt, if we 
 take language as the expression of thought and 
 sentiment. " If I then, your Lord and Master [or 
 Teacher], have washed your feet ; ye also ought to 
 wash one another's feet." If this word "ought" 
 was applied to something that was pleasant and 
 gratifying to the carnal heart, it would be quoted, 
 without hesitation, as great and unquestionable 
 authority. But the washing of the feet is rather 
 of a humiliating and, in many people's minds, of a 
 degrading nature; therefore we shrink from its 
 practice, and will endeavor to find every excuse 
 for its non-observance. What is it that elevates 
 any institution or practice to a church "ordinance"? 
 We look upon ordinances as a means of grace, 
 means of growth, means of blessing. The Chris- 
 
FEET-WASHING AS AN ORDINANCE. 255 
 
 tian church recognizes baptism as an ordinance, 
 even if there is a difference of opinion as to its 
 form; and baptism has no greater emphasis or 
 command than that of feet-washing. So also of 
 the Lord's Supper, and prayer and public worship, 
 or any other generally accepted practice of the 
 church. To elevate a practice to an ordinance of 
 the church, it is necessary to have not only the 
 Lord's command, but his example. This is the case 
 in the ordinance of feet-washing, as it is in the 
 case of baptism or prayer; indeed, no more so in 
 the instance of the two latter than in that of the 
 former. The language of the Lord in the matter 
 of feet-washing becomes very emphatic. In John 
 13 : 15 we have the command well buttressed : 
 " For I have given you an example, that ye should 
 do as I have done to you." Then still in the 
 sixteenth verse the sentiment is repeated, and the 
 whole circumstance is wound up with the glorious 
 promise, in the seventeenth verse, "If ye know 
 these things, happy are ye if ye do them." 
 
 It is an emblem of love. That the Lord intended 
 to teach his disciples that they owed a debt of love 
 to each other, is a generally-acknowledged fact. A 
 well-known writer says, concerning this, "If the 
 Master had performed for his scholars an act at 
 once so lowly yet so needful, how much more were 
 the disciples themselves bound to consider any 
 
256 THE GOSPEL ACCORDING TO JESUS. 
 
 Christian service whatever as a duty which each 
 was to perform for the other." We naturally be- 
 come selfish. We need to be reminded that we 
 owe our fellow-mortals kindness and service. What 
 an expression of the Savior's love was this act of 
 feet washing ! It can, also, according to the Lord's 
 logic, become an expression of our love for one 
 another. It teaches us that we are to stoop to aid 
 one another here. Just as the institution of the 
 bread and wine is intended to generate and develop 
 our faith, so does this act bring forth our love for 
 each other. 
 
 It is a lesson of humility. On this point the whole 
 of Christendom is a unit. We must not forget the 
 condition of the disciples' hearts — how selfish and 
 conceited they were. Wot one out of the twelve 
 could make up his mind to undertake this service. 
 Each one considered himself better than his fellow, 
 and above the act. Then, the example of Jesus 
 is all the greater and grander when we consider 
 who he was, and his relation to the twelve. Pride 
 of heart shall not be tolerated in the church. Jesus 
 says, " The servant is not greater than his lord." 
 And again, "If /then, your Lord and Master ■, have 
 washed your feet; ye also ought to wash one 
 another's feet." It is a lesson of humility. If we 
 desire to learn the lesson well, let us follow his 
 example, as he desired it. It is true, that one can 
 
FEET- WASHING AS AN ORDINANCE. 257 
 
 attend to this ordinance and still have pride of 
 heart. But is this an excuse for its non-observ- 
 ance? Do not hypocrites partake of the Lord's 
 Supper ? Are they not baptized ? But we do not 
 expel these ordinances from the church on that 
 account. The tendency of the heart is toward too 
 much self-esteem, and the Lord recognizes the 
 necessity of its being humbled. 
 
 It is an act of submission. We shrink from its 
 observance because it is not in accordance with our 
 ideas. We should remember that the Lord is the 
 author of our salvation. This being repulsive and 
 contrary to our liking makes it a trial. God tries 
 the hearts of the faithful. Why the earnest, honest 
 child of God does not find a pleasure in thus bow- 
 ing to the will of God is probably an unanswerable 
 question. The ordinance of feet-washing may be 
 unpopular, and therefore quite a task to observe. 
 Because it does not meet our views is really an 
 argument in its favor, for "As the heavens are 
 higher than the earth, so are my ways higher than 
 your ways, and my thoughts than your thoughts." 
 Looking over the history of God's dealings with 
 his people, we find him ever acting in quite a dif- 
 ferent manner from what they would expect. Peter 
 did not want to submit, but Jesus was very strong 
 in his language. There is a satisfaction in submit- 
 ting to the will of the Master that brings joy and 
 
258 THE GOSPEL ACCORDING TO JESUS. 
 
 happiness to the heart. Yielding up our wills, 
 ideas and opinions to the Lord, and submitting to 
 his decree, is a very important part of Christianity. 
 It is a symbol of purification. Washing, all 
 through the Bible, is a symbol of moral purifi- 
 cation. How beautifully is this taught us in the 
 reply of Jesus to Peter, already referred to in a 
 former section of this chapter ! When Peter was 
 convinced of the necessity of submitting to this 
 washing, he desired to be completely washed. The 
 Lord told him that having been bathed, he now 
 only needed to have his feet washed (verse 10). 
 Baptism, called by the ancients, "the bath of 
 regeneration," is a beautiful symbol of the wash- 
 ing away of the sins of the soul. Thus it is 
 referred to by Paul, in Acts 22 : 16. There is no 
 doubt that this is what the Lord desired to teach 
 Peter, and us through Peter. We have been 
 washed in the baptism of regeneration. We have 
 felt our sins forgiven. But alas ! as we travel along 
 the road- way of life, our feet become soiled and 
 stained by coming in contact with the dirt and filth 
 of evil and selfishness. So it is not necessary that 
 we be again washed in the bath of baptism, but the 
 Lord instituted these minor washings as symbols of 
 the necessity of constant cleansing. We cannot be 
 cleansed too often. When we consider it as a sym- 
 bol of purification or washing from daily sins, how 
 
FEET-WASHING AS AN ORDINANCE. 259 
 
 eagerly we should take advantage of this institu- 
 tion! 
 
 It is intended to teach equality. " The servant is 
 not greater than his lord." We find sometimes 
 that there is a disposition to domineer over one 
 another. "Who shall be greatest?" was an old 
 question. It is still to be found lurking in our 
 hearts. Jesus teaches us we must all be equal. 
 By a strange law, the greatest in the kingdom of 
 heaven is the humblest. The law of heaven is that 
 we must get down to go up, that we must stoop to 
 conquer. 
 
 Objections. Many are the objections that are 
 brought forward to nullify this ordinance. Of all, 
 none, probably, is more senseless than the argu- 
 ment that the practice of feet-washing is indecent 
 and contrary to the sentiment of our advanced 
 civilization. But is not this rather an excuse? 
 There is no doubt that many of the Lord's institu- 
 tions are grossly abused. But the Lord has not 
 commanded anything that will be a violation of 
 the laws of decency and propriety. Man may so 
 observe these institutions as to forget and annul 
 the laws of common sense ; but God must not be 
 blamed for this. It was never intended that the 
 ordinances of the church should be a common 
 spectacle for those who do not believe in them. 
 One of the most forcible lessons in the institution 
 
260 THE GOSPEL ACCORDING TO JESUS. 
 
 of the Lord's Supper is that the Lord and his dis- 
 ciples withdrew to an upper chamber, away from 
 the public gaze. These institutions are for the 
 Lord's children alone. So history tells us they 
 were thus observed by the early Christians. There 
 is nothing that will more abstract the heart and 
 mind from the solemnity of these services than the 
 presence of a crowd of those who come merely for 
 curiosity and criticism. If there is a time when 
 the heart needs to be free from molestation and 
 annoyance, it is when around the Lord's table. So 
 the service of feet-washing should not be observed 
 before the public gaze, but in private, where there 
 are none present except those in sympathy with the 
 Lord's plain teachings. Our own sense of propriety 
 would dictate this, even had we not the example of 
 the Lord. One consolation there is, that is above 
 all others, when we cross the dark waters and enter 
 the eternal city, the first to welcome us will be 
 a Feet-washer. 
 
CHAPTER XXIV. 
 
 A TRIUNE ORDINANCE. 
 
 How man is in the "likeness" of God — No man without these prin- 
 ciples — 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. 
 
 "And now abideth faith, hope, charity, these three; but the greatest of these is charity." 
 I. Corinthians 13:13. 
 
 Row man is in the "likeness" of God. 11 When 
 Grod created man, he was created "in the image 
 and after the likeness " of the Divine Creator. By 
 this expression we must not understand it to refer 
 to a physical image or the likeness of a particular 
 form; that is, we must not consider our great 
 Creator as having an outward form, something 
 similar to the physical appearance of a human 
 being. The "likeness" and "image" has refer- 
 ence to the sentiments, principles, attributes, or 
 passions that move the soul. Grod has endowed 
 man with extraordinary power. In fact, he was 
 created a little God. When Jehovah breathed into 
 the inanimate clay, he filled man with those pas- 
 sions that elevate him so far beyond all other 
 animal creation. In the text that heads this chap- 
 ter, we find those passions and sentiments that are 
 
 261 
 
262 THE GOSPEL ACCOKDING TO JESUS. 
 
 the principal part of man's spiritual make-up. 
 There is no man without the great principles of 
 "faith, hope, and charity" (or love). It is in 
 accordance with the development of these virtues 
 that man's spiritual stature is to be measured. It 
 is these principles in the human heart that bind 
 the human family together ; and it is these princi- 
 ples developed that binds us to God. 
 
 No man without these principles — Faith. It is 
 impossible for man to exist without these cardinal 
 virtues. Let us see. Is not man a creature of 
 faith? Do not his very happiness and existence 
 depend upon faith ? Confidence is the lubricating 
 element that keeps the vast social machinery of the 
 world in motion. Confidence is the foundation 
 and bulwark of human happiness and prosperity. 
 Whatever man does, no matter how trivial or 
 important, it is based on faith. Man lives and 
 moves entirely by faith, even if he does not know 
 it. He plows in faith ; he reaps in faith ; and every 
 action of his life is based on the fact that he firmly 
 believes in a certain result. It is in accordance 
 with this faith that he is industrious and successful. 
 Every man has this confidence to a greater or less 
 extent. It is a gift of heaven. Even when man 
 has met with disastrous failure and defeat, still he 
 finds confidence enough in the heart to make new 
 ventures and efforts. What great deeds have men 
 
A TRIUNE ORDINANCE. 263 
 
 accomplished when their souls have been full of 
 confidence. 
 
 Hope. See also the hope within the human soul. 
 Man is, in every sense of the word, a creature of 
 hope. When life has been darkened by failure, 
 disaster, and disappointment, the white -winged 
 angei of hope comes into the soul, flooding the 
 heart with a radiancy that fills the whole being 
 with courage and joy. Hope is the sunshine of the 
 soul. And it is in accordance with the magnitude 
 of this principle that the happiness of man rises 
 or falls. Hope leads man on to superhuman efforts 
 in the accomplishment of a certain purpose. Hope 
 nerves him to continue his efforts for success in the 
 very face of disappointment and failure. Hope 
 fills the soul with fond anticipations and joy. Hope 
 seems so natural to man, that it takes great and 
 constant efforts on the part of man to extinguish 
 the light of hope. JSTo man can live without hope. 
 It is the spark of life. It is the abundant presence 
 of this heavenly light that will make the heart of 
 man a little heaven. Then, on the other hand, it 
 is the absence of hope that will turn his soul into a 
 complete hell. It is the shutting out of this light 
 of hope from the regions of the damned that 
 makes hell so terrible. 
 
 Love. This is the greatest attribute that belongs 
 to man. There is no greater happiness or pleasure 
 
264 THE GOSPEL ACCORDING TO JESUS. 
 
 that comes into the soul of man than that which is 
 the result of love. It is the mainspring of life. 
 We cannot exist without it. God breathed it into 
 the being of man at his creation, and it has been 
 transmitted through the whole human family. 
 Like faith and hope, only to a greater extent, life 
 is dependent upon love. Man can no more help 
 loving than he can help eating and thinking. He 
 must love. There are sentiments of the heart that 
 must be expended upon something or somebody. 
 When this love is allowed to stray into forbidden 
 and unnatural channels, misery and evil are the 
 result. When, however, this love is trained so 
 that it can be bestowed upon worthy objects, then 
 happiness is the natural consequence. If a man 
 cannot, or does not, love anything else, he will love 
 himself. This self-love is often the beginning of 
 many evils. Self-love is unnatural ; for God never 
 intended man to be a solitary being, living for 
 himself alone. So if man is to answer the purpose 
 of his creation, these principles, faith, hope, and 
 charity, must be made prominent. So it is to 
 develop these principles that the Lord instituted 
 his ordinances. The more prominent these virtues 
 become in the life of man, the more exalted and 
 God-like will he become. We will now see how 
 beautifully the triune ordinance of the Communion, 
 
A TRIUNE ORDINANCE. 265 
 
 Lord's Supper and Feet-washing, brings out this 
 trinity of graces — faith, hope, and charity. 
 
 The development of faith by communion. We have 
 seen how, from a worldly stand-point, man is a 
 creature of faith. The faith in our hearts is not 
 merely to be bestowed upon the circumstances of 
 this life. God desires that our confidence will have 
 a higher purpose. Jesus is anxious to have our 
 confidence. Faith is one of the conditions of sal- 
 vation. The more faith we have in God, the more 
 will our life be in accordance with his will. So 
 now Jesus, on his last night on earth, instituted 
 the bread and wine as emblems of his body and 
 blood, which are to be the means of strengthen- 
 ing our faith. "Do this in remembrance of me," 
 is the desire of the Lord. We are thus constantly 
 reminded of the unfathomable love of God in 
 Christ Jesus. Were it not for these periodical 
 means of reminding, our faith would soon become 
 sickly and die. But here Jesus has instituted a 
 means by which our faith may be fed. When we 
 partake of the bread and the wine, and remember 
 that Jesus in giving these to the church said, "This 
 is my body," "This is my blood," our minds are 
 stirred up. We remember his promises; we re- 
 member his love; we feed upon him; and our 
 confidence in the Lord becomes stronger. Man is 
 so peculiarly constituted that the sentiments and 
 
266 THE GOSPEL ACCORDING TO JESUS. 
 
 passions of the heart are often reached through 
 some material or ceremony. How many of us 
 have laid sacredly away some little token of a joy 
 .long since vanished from our grasp? It may be a 
 little pair of shoes, or a simple toy or a faded and 
 tear-stained letter. When, in the loneliness of our 
 heart, we go to the little cupboard and bring forth 
 the treasure, how eloquent it is in telling us the 
 story of a buried hope and joy! How the memory 
 goes surging back, and everything is brought viv- 
 idly to our hearts! What a power there is in 
 these mute and silent treasures! They are all that 
 remain of the past, so we ponder over them, and 
 the sight awakens and unlocks the secret recesses 
 of the memory. Here is the strong link that binds 
 us to that which has long ago passed away from 
 us. So it is with these emblems, they unlock the 
 powers of the soul, and the heart is drawn very 
 close to the bleeding side of our crucified Lord. 
 
 "Hope" strengthened by the Lord's Supper. The 
 strengthening of our hope is as necessary as the 
 development of faith. Hope is a great factor 
 toward enabling us to perform life's duties. Con- 
 sidering the effect of hope upon the heart and 
 actions of man, it is no wonder that Paul has num- 
 bered it among the cardinal virtues of the soul. 
 This life is so full of disappointments, and we have 
 so many hardships and sorrows to pass through, 
 
A TRIUNE ORDINANCE. 267 
 
 that without hope we would soon be engulfed in 
 despair. So here the Lord has instituted a means 
 by which we may derive consolation and encour- 
 agement. As we have already mentioned, in our 
 investigation of the Lord's Supper, the Lord, when 
 he said, "I will not any more eat thereof, until it 
 be fulfilled in the kingdom of God," seemed to 
 make it an emblem of a future state of bliss. In 
 Revelation 19: 9, the joy and happiness of eternity 
 is likened unto a feast — "the marriage supper of 
 the Lamb." The Lord's parable concerning the 
 waiting servant, recorded in Luke 12: 36, etc., has 
 some such signification. Here the happiness of 
 eternity is represented as a feast also, and the Lord 
 himself coming forth to serve the faithful ones. So 
 looking upon the Lord's Supper as an emblem of 
 the great feast of eternity, it means our hope. It is 
 the Lord's Supper ; he is our Host. We assemble 
 as his children, and when divine love is the bind- 
 ing tie, we can feed the soul on hope. How often 
 are families broken up and divided by separation 
 and the grave ! We meet here only to part at the 
 tomb. But here we have a symbol of the eternal 
 feast of joy, where we know no separation will ever 
 occur. The finger of hope points us forward to the 
 great reunion in heaven. How it encourages us to 
 realize and anticipate that glorious time ! We need 
 thus to have our attention especially called to the 
 
268 THE GOSPEL ACCORDING TO JESUS. 
 
 future. The heart drinks in the consolation and 
 takes courage. How weary would be the burden of 
 life, if we were not thus cheered by the bright out- 
 look that awaits us in the "Sweet by and by." In 
 our family circle in my far off native land, we had 
 a beautiful custom, the memories of which still 
 linger in the soul with refreshing sweetness. It 
 was always a rule in the family that each member 
 should make every effort to meet around the family 
 table on Christmas. No matter how far away we 
 were, we looked forward to the meeting with joy, 
 and we always managed to be there. How vividly 
 the scene in that humble home among the hills of 
 Wales is photographed on the mind! I see it 
 now. Here was father at the head, and mother 
 at the foot, their faces radiant with the joy they 
 felt at having their children once more around 
 them. The girls on one side, and the writer, as 
 the only boy, on the other. Did I say the only 
 boy? Oh no; years ago we had a little brother, 
 but the Lord took our little Johnnie in his child, 
 hood. He was absent, but not forgotten. The 
 little high-chair was always present, and no one 
 occupied his place. We still remembered we had 
 a brother in heaven. Oh, the joy of those reunions ! 
 How we looked forward to them ! The old home 
 rang with the echoes of the joy that beamed in 
 every heart. But alas ! the faces that were now 
 
A TRIUNE ORDINANCE. 269 
 
 radiant with joy would soon be stained with tears, 
 as we bade farewell. The last meeting came. The 
 family is broken up. The old people peacefully 
 rest in the village church-yard. We look forward 
 with hope to another and an eternal meeting. So 
 here we often surround the Lord's table in sorrow, 
 but God sends us consolation and buoys us ujd with 
 hope by his precious promises. As we meet here 
 as the Lord's guests around his table, let us hearken 
 to the word of promise and consolation : " Blessed 
 are they which are called unto the marriage supper 
 of the Lamb." Let us look unto the bright future 
 and take courage ! 
 
 "Love" represented in the ordinance of feet-wash- 
 ing. We have seen how faith is revived in the 
 observance of the communion, and how hope is 
 brightened as we surround the table of the Lord's 
 Supper; now love, the greatest of all, is repre- 
 sented in the ordinance of feet-washing. How 
 beautifully is this triune ordinance adapted to our 
 great spiritual need. In the communion our minds 
 were sent away back to Bethlehem and Galilee and 
 Jerusalem and Calvary ; we held on by faith to the 
 promises of Jesus ; then the Lord's Supper pointed 
 us away into the bright, beautiful future of heaven. 
 Thus we are brought to contemplate the past and 
 the future, but we must not forget, between these 
 two extremes, there is a present. This is brought 
 
270 THE GOSPEL ACCORDING TO JESUS. 
 
 before us in the institution of feet- washing. In 
 going back to the past, and basking in the sunshine 
 of the future, we are liable to forget the present. 
 Jesus desires us that we should not, and so we are 
 reminded of our present duties. How often, in the 
 great struggle with life and its trials, we are liable 
 to become selfish ! Feet-washing truly represents 
 the service and duty we owe to one another. It is 
 intended to teach us the true principle that should 
 govern our conduct to one another. It is so easy 
 for men to become puffed up in their own imagina- 
 tions. Others may consider themselves superior to 
 their brethren intellectually, socially, or financially; 
 but this ordinance teaches us that whosoever would 
 become greatest in the church must become servant 
 of all. The whole secret is in the quality and quan- 
 tity of the love in the heart. When we have the 
 true love in our souls there is no service that we 
 would refuse to Ylo for our brethren. We are told 
 that feet-washing is but a lesson of humility. True, 
 humility is but one of the many features of Chris- 
 tian love. Feet-washing is a symbol of the many 
 services that men can do for each other, so we prac- 
 tice it that the soul may be trained, and the mind 
 brought to that condition of love that we will 
 always be ready to put the principle into practice 
 and use. The very act of feet-washing, the humil- 
 ity and submission necessary to its observance, is 
 
A TRIUNE ORDINANCE. 271 
 
 eminently qualified to generate love. It is a seal 
 of our brotherly love one to another. The submis- 
 sion of the heart in complying with the command 
 of Jesus is an evidence of our love to the Lord ; 
 for we thus manifest our willingness to throw away 
 our own likes and preferences, and bow to the will 
 of God. Then the act of washing the feet of our 
 brethren is a very emphatic expression of our love 
 for each other. 
 
 Thus we have this trinity of virtues represented 
 in the one ordinance. Here we become connected 
 with the past and the future, and our duties for the 
 present are emphatically taught. When these or- 
 dinances are observed with earnestness and hon- 
 esty, they must be beneficial to the communicant. 
 Faith, hope, and charity, are the fundamental 
 principles of the Christian life. Every means 
 should be used to cultivate and develop them. 
 The soul grasps firmly the promises of the Lord, 
 and our confidence in the sacrifice and teaching 
 of Jesus is thoroughly established by coming into 
 communion with him through his own ordained 
 institution. Our hopes, too, are aroused and we 
 take new courage. We also need to be constantly 
 reminded of the great importance of active and 
 practical love. This is accomplished by following 
 the example of the Lord in his humble service 
 to his disciples. Paul says the greatest of these 
 
272 THE GOSPEL ACCORDING TO JESUS. 
 
 virtues is charity — gpod, common, every-day, prac- 
 tical love. Faith is only necessary for this life. 
 It leads us through every trial to the portals of 
 heaven. We will not need the faith when we are 
 in full possession of the promises in which we have 
 believed. So, with hope, when we grasp the reality, 
 we will have passed beyond the shadow. But love 
 never dies. It will go on with us through the tomb 
 into eternity. The love that led us on to useful- 
 ness in this life and filled our hearts with joy, will 
 continue to sway our existence in that higher life 
 when we are free from the annoyances arid trials of 
 earth. Love, in its purest sense, will fill our souls 
 with inexpressible joy forever, 
 
A RAINBOW OF PROMISE. 
 
 "And it shall come to pass, when I bring a cloud over the earth, that the bow shall be 
 seen in the cloud.' 1 '' Genesis 9: 14. 
 
 We are carried by the text, back over the long 
 lapse of over four thousand years, to the time of 
 the flood. Its desolating waters have subsided. 
 The ark has rested on the top of Ararat. The 
 earth is smiling again in its restored loveliness, 
 forgetful of the fearful scenes it has lately wit- 
 nessed. The inmates of the ark have gone forth 
 from its protecting shelter to take possession of a 
 spared and restored, but lonely and tenantless 
 earth. The cattle are grazing quietly in the fields. 
 The wild beasts are roaming joyously through the 
 dripping forests, and the light-hearted birds are 
 singing merrily in the resounding groves. The one 
 chosen, favored family, who have been brought by 
 the hand of Omnipotence across that world of 
 waters to re-people the emptied earth, descended to 
 the foot of Ararat. And there they pause, before 
 going farther, to give utterance to the mingled 
 emotions of gratitude and praise which swell in 
 their bosoms. And there they build an altar and 
 offer burnt-offerings of thanksgiving to Almighty 
 God. While the little company are bowed in 
 
 273 
 
274 THE GOSPEL ACCORDING TO JESUS. 
 
 speechless reverence around the smoking altar, the 
 voice of Jehovah is heard. Let us listen to the 
 gracious words: "I will not again curse the ground 
 any more for man's sake; * * * neither will I 
 again smite any more every thing living, as I have 
 done." "And I will establish mv covenant with 
 you ; neither shall all flesh be cut off any more by 
 the waters of a flood. ***And*** this is 
 the token of the covenant which I make between 
 me and you. * * * It shall come to pass, when I 
 bring a cloud over the earth, that the bow shall be 
 seen in the cloud, * * * and I will look upon it, 
 that I may remember the everlasting covenant 
 * * * which I have established between me and 
 all flesh that is upon the earth." And as the sound 
 of these gracious words dies away, we can imagine 
 something of the feelings of overpowering awe and 
 reverence with which that prostrate company lifted 
 up their heads and saw, for the first time, perhaps? 
 that form of beauty, that object of wonder, the bow 
 of the covenant. 
 
 What is a covenant? Commonly it is an agree- 
 ment, or, to use a shorter Saxon word, a bargain. 
 That is to say, there are two parties to it, each of 
 whom is to give something and to get something. 
 But a covenant is not always of this two-sided 
 character. It may be a voluntary engagement or 
 undertaking, given for some sufficient motive with- 
 
A RAINBOW OF PROMISE. 275 
 
 out any expectation of a return. Readers of Scot- 
 tish history are familiar with the Covenanters of 
 the seventeenth century. What was the covenant 
 from which they derived their name ? Not a bar- 
 gain. Not an agreement, except among themselves. 
 "The Solemn League and Covenant," as it was 
 called, was simply a pledge publicly taken by mul- 
 titudes, to oppose to the death, if need be, the 
 introduction of prelacy into the Scotch church. 
 And so it was with God's covenant in this instance. 
 It is no mutual agreement. We have God's prom- 
 ise to Noah, but where is Noah's to God ? There 
 is no such thing. In fact, if this is a bargain, it is 
 one in which all the giving is on one side and 
 all the getting on the other. 
 
 The covenant was not simply with Noah, but 
 with Noah's /posterity, and what seems remarkable, 
 with every living creature besides. Yes, wonderful 
 as it may seem, God's promises extended even to 
 the inferior animals. They were saved in the ark. 
 They were to share, to a certain extent, the priv- 
 ilege given to man. This is like God. When he 
 blesses one, the blessing overflows, and others enjoy 
 it. In accordance with divine law, it is hard to 
 confine advantages to one's self. When our gov- 
 erment lights its torches along the shore, till from 
 Machias, Maine, to Key West, the pathways of the 
 sea blaze with these lamps, not only our own sea- 
 
276 THE GOSPEL ACCORDING TO JESUS. 
 
 men, but those of foreign climes are benefited. So 
 it is in the spiritual realm. Glod bestows m any- 
 peculiar gifts upon his own; but other blessings, 
 like the sunlight and the rain, reach the evil as 
 well as the good. Men often enjoy privileges that 
 are solely due to a Christianity at which they scoff. 
 But let us take our text out of its connection 
 with the mere historical circumstances with which 
 it is associated. Let us regard the clouds as repre- 
 senting the trials of life. These clouds often appear 
 in our spiritual firmament. And on these clouds, 
 the bow of God's promise of mercy is plainly to be 
 seen by the eye of faith. The same law rules the 
 natural and spiritual world. Here are oceans and 
 seas and lakes and rivers with wide surfaces of 
 water, from which, under the action of the sun's 
 rays, evaporation is continually going on, and 
 clouds are in constant process of formation. There 
 must be clouds in a world like this. With the vast 
 area of our experience, disappointments, trials and 
 afflictions are a natural result. There are causes at 
 work, which must as necessarily lead to this result 
 as in the world of nature ; the operation of the sun's 
 heat on the water's surface must give rise to clouds. 
 " Man is born to trouble as the sparks fly upward." 
 Sickness, poverty, suffering, and above all, sin 
 dwelling in the heart, are spreading their blighting 
 influence over everything. 
 
A RAINBOW OF PROMISE. 277 
 
 We may have many bursts of sunshine, but in 
 every stage of our journey we may expect to find 
 clouds coming and overshadowing us. This experi- 
 ence belongs to us all alike, whether sinner or saint. 
 When we are born into the family of God, there is 
 no exemption given us from this experience. It is 
 utterly impossible to put ourselves beyond the 
 reach of these clouds and shadows. There is no 
 position on earth so high or happy or honorable as 
 to be above the plane in which these clouds move, 
 and none so low as to be beneath the level to which 
 they sink. The monarch cannot stretch out his 
 sceptre and forbid them to approach him ; and the 
 beggar on your door-step cannot wrap himself up 
 in his rags and say, "I am beneath their notice." 
 The clouds have a mission to perform. 
 
 Two seeds lie before us. The one is left for the 
 sun to shine upon it. The other falls from the 
 sower's hand into the cold, dark earth. There it 
 lies buried beneath the soil. The experience of 
 these two seeds is so different, and very different 
 are the results. That seed which suns itself in the 
 noontide beams, may rejoice in the light in which 
 it basks ; but it is liable to be devoured by some 
 bird; and certainly nothing can come of it, however 
 long it may linger above ground. But the other 
 seed hidden beneath the clods, in a damp, dark 
 sepulchre, soon begins to swell with promise of a 
 
278 THE GOSPEL ACCORDING TO JESUS. 
 
 change. It germinates. It bursts its shell. It 
 upheaves the mould. It springs up a green blade. 
 It buds and blossoms. It fills the purpose for which 
 it was created. Better far for the seed to pass into 
 the earth and die, than to lie in the sunshine and 
 produce no fruit. Thus it is when clouds come and 
 cast their shadows over us. Under the blessings 
 that descend on us from these overshadowing 
 clouds, we shall grow up in the likeness of our 
 Lord, and answer the great purpose for which God 
 has placed us here. 
 
 What a glorious lesson we are taught from our 
 text that these clouds are under divine guidance. 
 " When I bring a cloud over the earth." To make 
 our religion practical we should remember that 
 " He is a God at hand and not afar off." Our 
 Savior teaches us to regard God's hand and power 
 as connected with all events and controlling all 
 results. God holds the elements in his grasp. 
 Prove the reign of law and you simply prove the 
 reign of God. How much like a thing of chance 
 it seems when the moisture arises almost imper- 
 ceptibly to human vision and floats away into the 
 air of heaven! But there is nothing casual or 
 chanceful about it. God is as truly present in that 
 silent operation as he was when the world was 
 made. He says, " I do bring it." Yes, the hand 
 which forms them as they rise, is never removed 
 
A RAINBOW OF PROMISE. 279 
 
 from them while they exist. No matter how these 
 clouds of affliction come, the Lord watches and 
 guides them, and they are intended for our good. 
 The cloud may come directly from his hand, as 
 when he smote the sons of Aaron with instant 
 death ; or Satan may be permitted to bring it, 
 as when he was allowed to smite Job with stroke 
 after stroke till life in unmitigated misery was all 
 that was left him ; or the malice of wicked men 
 may be the occasion of it, as when Shimei came 
 forth to curse David in the day of his calamity ; or 
 the unkindness and treachery of relatives may give 
 rise to it, as when Israel's sons tore his darling- 
 Joseph from his embrace and sold him into cruel 
 bondage, and lied to their father to hide their sin ; 
 all these clouds are sent for a good purpose. They 
 are full of blessings, even if at the time they are 
 unpleasant. God tempers the wind to the shorn 
 lamb. We have nothing to fear; all these clouds 
 are for our welfare. Let us seek the spirit of the 
 Christian sailor, who, when asked, as the waves 
 were raging, how he could have so little fear, 
 replied, " Though I sink, I shall only drop into my 
 heavenly Father's hand, for he holds all these 
 water's there." 
 
 "The bow shall be seen in the cloud. " It is easy 
 to understand the feeling of dread with which, after 
 the flood had subsided, Noah and his family would 
 
280 THE GOSPEL ACCORDING TO JESUS. 
 
 have looked upon every cloud that rose in the sky, 
 if it had not been for the comfort afforded them by 
 God's gracious covenant, and the bow which was 
 the witness of it. Every cloud has its silver lining. 
 The reason we do not always see the silver lining, 
 is not because it is not there, but because we 
 willfully close our eyes. Sickness, sorrow, and 
 death are dark clouds, and they seem as mes- 
 sengers of wrath and indications of divine dis- 
 pleasure rather than blessings. And if it were not 
 for the bow of God's promises that spans the 
 clouds, life would be a weary, hopeless pilgrimage. 
 The sunclerings of our most sacred ties are dark 
 clouds indeed, but the rainbow of hope which is 
 reflected through the storm on its dark surface, 
 consoles us somewhat, and causes us to look for 
 future sunshine when the shadows are past. The 
 rainbow follows the storm and darkness. It thus 
 teaches us that "weeping may endure for a night, 
 but joy cometh in the morning." Out of the flood 
 that swept away an antediluvian host of sinners, 
 came blessing for the race. In the end good tri- 
 umphs over evil. Love succeeds wrath, as the 
 lurid lightning is followed by the sunshine and the 
 rainbow. 
 
 In order that the bow can appear to our sight, 
 certain things are necessary. The cloud, the sun, and 
 the rain, are indispensable. The cloud is the canvas. 
 
A RAINBOW OF PROMISE. 281 
 
 The sun gives both the light and the colors. The 
 falling drops of rain are needed as a medium to 
 decompose the rays of light. So in a spiritual 
 sense we must have a cloud — a ground work of 
 human guilt and misery on which the bow is to 
 appear. There must be a Sun of Righteousness, 
 to shed forth its beams of light and love, and then 
 there must be the descending showers of grace to 
 portray the glorious rays and illumine with their 
 brightness the dark horizon of man's prospects. 
 This in our case has been accomplished. 
 
 The bow is high in the heavens. It is thus in 
 the sight of all. It cannot be hid. Had God 
 merely lighted a perennial fire on Ararat, Noah 
 and his descendants in the neighborhood, might 
 have seen it, but those who lived in other portions 
 of the world would have been entirely ignorant 
 of it. G-od's goodness is well indicated in the rain- 
 bow. It is ever visible. We might ask the ques- 
 tion, why do not all the people of affliction, in this 
 world of shadows, look upon this bow of promise 
 and take all the comfort it yields? Why, it is just 
 because they do not put themselves in a position to 
 see it. The bow was intended for the people to 
 look upon. And, of course, the eye of sense was 
 necessary to see it. So we need the eye of faith to 
 see the promises of God. We must look upwards. 
 We may as well expect a blind man to see the 
 
282 THE GOSPEL ACCOKDING TO JESUS. 
 
 rainbow, as to suppose that any man without 
 saving faith can see the bow of God's covenant 
 as it spans the storm clouds of life's pilgrimage. 
 God's great lessons have been taught us through 
 the works of his own creation. The Lord Jesus 
 Christ illustrated all his grand truths from the 
 realms of nature with which man was well ac- 
 quainted. God designs that we should learn spir- 
 itual truths from the open pages of creation. The 
 great universe of God is a most elaborate and 
 perfect machine. Everything in the natural and 
 spiritual world is an unbroken harmony. Wheels 
 within wheels, all revolving round a common centre 
 without the least jar or discord. We look upon the 
 phenomenon of our text as merely an example of 
 what the whole universe is. The air we breathe 
 is just sufficient in density and just right in the 
 proportion of its component parts for our need. 
 A little less thickness to the atmosphere enwrap- 
 ping the globe, a slight change in the proportion of 
 oxygen and nitrogen, and human life would be im- 
 possible. The metals in their wonderful variety, 
 the soils and the rocks in their mineral constitu- 
 ents, are adapted to every conceivable use. So it 
 is with aU nature. Creation is prophetic and is 
 adapted for the future. A question may arise 
 whether the rainbow was ever seen before. We 
 hardly think it is necessary to suppose that there 
 
A RAINBOW OF PROMISE. 283 
 
 had been no rainbow before. Yet if this were so, 
 its principles existed from the beginning, and were 
 provided to meet anticipated human needs. So is 
 it of the rest of creation. Our coal beds were 
 stored away ages since against the time when 
 forests should grow scarce. Petroleum was laid 
 away in subterranean tanks for man's need when 
 whale oil should begin to fail. We find also that 
 as in the case when God pointed Abraham to 
 the stars in the heavens, he takes what exists 
 and puts it into a new significance. This was 
 also the case in the institution of the Lord's Sup- 
 per. So are there hints of the world to come in 
 our human constitution. In our aspirations, capaci- 
 ties, longings, and sense of justice, too often unmet 
 on earth, is their provision for another life. 
 
 Then again, the rainbow has, until lately, been a 
 mystery, though it is now explained. In these 
 days] we understand that it is formed of the many 
 colored rays of light shivered on the prismatic 
 raindrops. But it was four thousand years before 
 this fact was understood. We are not yet out of 
 the stages of mystery regarding God's dealings 
 with man. The promise spans the universe; but 
 with all the trouble that fills the world, we cannot 
 always explain its consistency with God's goodness. 
 But it shall be made plain hereafter, "for now we 
 
284 THE GOSPEL ACCORDING TO JESUS. 
 
 know in part, but then shall we know even as also 
 we are known." 
 
 We notice also from the circumstances surround- 
 ing our text that there is suggested here a union of 
 sympathy between God and man. God promises 
 that he will look upon the rainbow. Man, too, 
 always looks upon it whenever it is stretched be- 
 fore him. The eyes of God and man then meet at 
 the same point. Too often does man stand with 
 eyes averted from that which pleases God. The 
 great center of God and man is the Lord Jesus 
 Christ — the Bow of Promise. He hung in glor- 
 ious beauty on the cross, uplifted above the earth. 
 We are reconciled to God through him. Let us 
 then fix our eyes upon him steadfastly. The day 
 hastes when God's mercy will be triumphant, when 
 the throne, a symbol of the divine government, will 
 be seen by an assembled universe to be wreathed 
 with a rainbow indicative of God's love. Christ's 
 work is that glorious arch. As he hung upon the 
 cross darkness covered the earth, tears streamed 
 from many eyes, the lightning of God's wrath 
 seemed playing in the heavens. But as he rose 
 from the dead the sun shone out, the bow of salva- 
 tion stretched from pole to pole. Let us accept 
 God's grace through Christ, and at once will the 
 storm-cloud of unbelief pass from our heart and 
 the bow of hope span the heavens. 
 
A RAINBOW OF PROMISE. 285 
 
 We should not be afraid of the clouds. They 
 are often the harbingers of great blessings. Do 
 not forget the bow of promise. When men come 
 to swollen streams which they desire to ford, how 
 anxiously they look for the fresh hoof-tracks, and if 
 they happen to see them, how glad they are ! It is 
 some comfort for them to know that some one has 
 just recently passed over. The swift current of the 
 ford still makes them fearful lest they cannot cross. 
 They look to the other side anxiously for those who 
 have just crossed. They listen, and hear voices in 
 the woods, although they see no one. Then they 
 go down to the brink and call out, " Ho ! friends, is 
 the ford safe to cross?" After a few moments of 
 anxious waiting, the answer comes back as an echo, 
 ""Yes, all safe, we have just crossed. Come on." 
 Then they boldly step in, but as they go to the 
 middle of the stream their hearts quail as the 
 waters get deeper. They halt. The water is 
 already pattering around the flanks of the horses. 
 They dare not return. They look wistfully from 
 one shore to the other, and then at the swift cur- 
 rent which threatens to sweep them away. But by 
 this time the men on the other shore have come 
 down to the water's edge to see how it fares with 
 them, and they encourage them to come on, telling 
 them there is no danger if they will only plunge in 
 fearlessly. They go on, the water is getting above 
 
286 THE GOSPEL ACCORDING TO JESUS. 
 
 the saddles, and every man now makes up his mind 
 he must swim or be carried away in the stream. 
 Then the foremost man passes the middle of the 
 current, and the water gets lower until it reaches 
 only to the horse's knees. Then he shouts to his 
 companions, "I'm safe. Come on, there is no 
 danger." Then when they reach the other shore, 
 they all smile at the groundless fears they man- 
 ifested. 
 
 Now, Christians, we are standing by the side of 
 the flood; we are afraid to enter in. Do you not 
 hear the voices of those on the other side, cheering 
 you on ? Take courage and plunge in. The bow 
 of God's promise is plainly seen on yonder cloud. 
 The voices of friends who long ago stemmed the 
 current, the voices of the loved and the lost — lost 
 on this side and saved on the other, are calling out 
 to you, " Come over ! come over ! " Angels stand 
 by their side, yes, and our blessed Lord, all mingle 
 their voices together and cry, "Come over! come 
 over!" And when we get over we will have all 
 eternity to chant our songs of praise and sing, 
 "We are safe — safe forever." 
 
THE LONELY NIGHT -WRESTLE. 
 
 "And Jacob was left atone; and there wrestled a man with him until the breaking of the 
 day." Genesis 32:24. 
 
 The waters of Lake Erie stretch out in a broad 
 and calm expanse. But presently the shores con- 
 verge, the channel narrows, the waters, forced into 
 the pathway of the Niagara, become turbulent. 
 They pour on with wild velocity in their course, 
 casting themselves in a seething, hissing, roaring 
 mass over the precipice, and plunge onward below, 
 boiling and surging between high walls of rock, till 
 presently these precipitous walls separate. The 
 river broadens, and the troubled stream glides 
 forth and loses itself in the unruffled waters of 
 Lake Ontario. Such was Jacob's life. For twenty 
 years it had been spent peacefully and monoto- 
 nously on the plains of Upper Syria. Now gather- 
 ing all together, he was hastening by forced marches 
 to a home the Lord should give him. In the last 
 few days life had assumed an intensity before 
 unknown. Here, midway in his journey, dangers 
 thickened around him. He knew not which way to 
 turn. Agonizing emotions, terrible fears, bitter 
 compunctions, were sweeping madly on in his soul. 
 But peace came at last ; on the morrow, with the 
 
 287 
 
288 THE GOSPEL ACCORDING TO JESUS. 
 
 early dawn, a new experience opened upon him. 
 After this night of anguish, his life, though not free 
 from trouble broadened into quiet, spiritual pros- 
 perity, and finally a serene old age. The night of 
 our text was the Niagara of his life. 
 
 Yes, this is the turning point in the life of this 
 great man. His life hitherto had been spent in 
 scheming and plotting for his own aggrandizement. 
 Until this night his whole object had been to take 
 care of himself, even if others suffered. Read the 
 record of his actions up to this time, and then his 
 life from this night until his death, and you cannot 
 help but remark the great difference. More than 
 twenty years ago he fled from the face of his angry 
 brother, with whom he had dealt treacherously. 
 The Lord then appeared in a vision. He sees God 
 at the distant top of the ladder of blessing. God 
 makes a covenant with him, and renews the prom- 
 ises made to Abraham and Isaac. More than 
 twenty years had been spent in the home of his 
 uncle, Laban, and during this time he had not 
 kept his part of the covenant with God. His life 
 here, when scrutinized closely, will be found to 
 have been rather deceptive. He had forgotten his 
 vows; therefore, God visits him again, and this 
 night struggle is the pivot of his life. 
 
 " And Jacob was left alone." What volumes of 
 thought these words suggest ! Alone, with the dark 
 
THE LONELY NIGHT-WRESTLE. 289 
 
 record of a misspent life and broken vows ; alone, 
 while the cruel thoughts of deception, treachery, 
 and falsehood go surging through the mind. He 
 could not forget how he had cheated Esau out of 
 his birthright, and now he is about to meet his 
 brother once again, and knows not whether the 
 interview is to be one of reconciliation or of re- 
 venge. He had before this committed his case to 
 God in prayer. But notice that even in this prayer 
 there is a tinge of the old selfish nature. It is a 
 dread of danger that has wrung that prayer from 
 Jacob's lips ; and yet allowance must be made for 
 this, for our first prayer is mostly of this kind. It 
 is a desire not to be shielded from sin, but from 
 temporal clanger. Yet, with all the preparations 
 he had made to appease the wrath of his brother, 
 the suspense of his heart is such that he can endure 
 no society for the time. So, having taken his 
 family over the Jabbok, he recrosses the brook to 
 be alone, that, unrestrained by the presence of an- 
 other, he may open his heart, and let out the bitter 
 waters of its deep anxiety. 
 
 There is a certain solitariness about every man. 
 The proverb says that "there is a skeleton in every 
 house," and it is equally true that there is a secret 
 closet in every heart, where the soul keeps its skel- 
 eton. There is something in every soul that is 
 never told to mortal. Even those nearest and 
 
290 THE GOSPEL ACCORDING TO JESUS. 
 
 dearest to us know not of these hidden things. 
 They are kept for solitude; nay, such is their 
 power over us sometimes, that they draw us into 
 retirement, that they may speak to us alone. Most 
 of this congregation know this experience, and even 
 while I have been speaking we have each been 
 fingering the key, which unlocks that secret drawer 
 in the soul's cabinet to which I have alluded. But 
 we do not desire to open it now; we cannot suffer 
 other eyes to look upon its contents. That sin of 
 our youth, that act of thoughtlessness, that terrible 
 temptation, that impending danger, are themes 
 which we cannot speak of at the public meeting, 
 or to the casual acquaintance who greets us on the 
 street, or even to our most intimate and confiden- 
 tial friend. But when our homes are silent and our 
 children are at rest; when Jacob-like we have 
 taken all our household over the brook and re- 
 crossed it into solitude, then it is that these secrets 
 sweep over our soul. 
 
 Every real sorrow or struggle isolates us from 
 our fellows. Just as we shall have each to die 
 alone, so every minor suffering takes us apart from 
 the multitude, and the keener the suffering the 
 more thorough is the isolation. We crave for 
 human sympathy, indeed; but even at the very 
 moment of our craving we feel how vain the long- 
 ing is, for well we know our heart has a bitterness 
 
THE LONELY NIGHT-WRESTLE. 291 
 
 which it refuses to make known to another mortal ; 
 and even when they tender their sympathy, their 
 words fall like hailstones on our hearts. How 
 often, too, when we have been misjudged and mis- 
 represented by our fellows, have we felt like Jacob 
 here — sleepless in our solitude, and looked out 
 through the darkness for some Peniel angel to 
 come to our relief! This is solitude in its most 
 lonely aspect. We are like the shipwrecked mar- 
 iner on his feeble raft, cast on the great, wide 
 ocean all alone. "So lonely, that even God himself 
 scarce seemed to be there." 
 
 "And there wrestled a man with him." A 
 something wrestled with him until the break of 
 day. At first it appeared as a man, then as an 
 angel, and then as the Infinite Jehovah himself. 
 Mark, it was not Jacob wrestling with a man ; but 
 a man wrestling with Jacob. This scene is very 
 commonly referred to as an instance of Jacob's 
 power in prayer. This is not so. When I wrestle 
 with a man, I want to gain some object from him. 
 When a man wrestles with me, he wants to gain 
 some object from me. Now, in Jacob's case, the 
 divine object was to bring him to see what a poor, 
 feeble, worthless creature he was, and when Jacob 
 so pertinaciously held out against the divine deal- 
 ing with him, the Lord put forth his hand and 
 smote him so that he could not stand. This strug- 
 
292 THE GOSPEL ACCORDING TO JESUS. 
 
 gle was a real one ; hand to hand, foot to foot, until 
 the break of day, and then the mighty touch of his 
 mysterious antagonist crippled him in a moment ; 
 and then Jacob, seeing his helplessness, clung to 
 the Lord, and refused to let him go without a 
 blessing. 
 
 We learn from this incident that, in our sorrow 
 and isolation, God alone can give us the consolation 
 and peace we need. Here we have one of those 
 partial and temporary anticipations of the Incar- 
 nation, which were given from time to time in the 
 patriarchal and Mosaic economies, and which 
 prepared the way for the great manifestation of 
 divine love when God vdsited it in the flesh nearly 
 twenty centuries afterwards. It is to be remarked 
 that this mysterious stranger, in whom God was 
 partly concealed, presented himself to Jacob in the 
 form best fitted to call forth the confidence of the 
 anguished soul. Not in the radiance of unveiled 
 divinity does Jehovah appear; not amidst the 
 thunderings and lightnings of Sinai does he come ; 
 not in the earthquake or avalanche ; not with tens 
 of thousands of white-robed angels in clouds of fire ; 
 for, had he come thus, poor Jacob would have been 
 overwhelmed, and would have fled from his pres- 
 ence. The fear of Esau would have been swallowed 
 up in the terror of the Lord. The patriarch saw a 
 man whom he could freely approach as a fellow- 
 
THE LONELY NIGHT- WRESTLE. 293 
 
 man, and vet this man was so surrounded with a 
 mystery, that Jacob felt there was something more 
 than human there. Are we not reminded in this 
 of the God-man, Jesus Christ? It was impossible 
 for God to reach us more effectually than as he 
 came in the child Jesus. Bethlehem's manger, the 
 mechanic's shop at Nazareth, the fishing boats at 
 Gennesaret, the bloody, weary way from Bethlehem 
 to Calvary, are the greatest invitations to the poor, 
 destitute, and broken-hearted that could be offered 
 to the human family. 
 
 Homer tells us of the parting scene of Hector 
 and Adromache. The hero was going to his last 
 battle, and his wife accompanied him as far as the 
 gates of the city, followed by a nurse carrying in 
 her arms the infant child. When he was about to 
 depart, Hector held out his hands to receive the 
 little one; but terrified by the burnished helmet 
 and waving plume, the child turned away and 
 clung crying to the nurse's neck. In a moment, 
 divining the cause of the infant's alarm, the war- 
 rior took off his helmet and laid it on the ground, 
 and then, smiling through his tears, the little fellow 
 leaped into his father's arms. Just this way the 
 great Jehovah, with his gorgeous helmet dazzling 
 with heavenly brightness, would frighten us poor, 
 weak, guilty ones away. But in the person of the 
 Lord Jesus, in the lowly stable,, as the humble 
 
294 THE GOSPEL ACCORDING TO JESUS. 
 
 carpenter, the burnished helmet of glory was laid 
 down, and now the guiltiest and the neediest are 
 encouraged to come unto him. In the howling 
 tempest, when the white-capped waves threaten to 
 sweep the deck of the storm-tossed ship, the sailor 
 will not rely on his own strength, neither will he 
 grasp his fellowman; he will cling to the strong 
 bulwark. So, when the hurricane of agony surges 
 over our heads, and threatens to engulf us in the 
 ocean of despair, it will not do for us to depend on 
 ourselves, nor look to our fellow-man for help ; but 
 cling to him who can bid the waves of trouble, as 
 they beat against the human heart, and lo ! there 
 will be a calm. 
 
 Certain philosophers once filled a golden sphere 
 with water, closed it tightly, and subjected it to a 
 great pressure. The water within oozed through 
 the pores of the gold. Heaven is full of love and 
 sympathy. For four thousand years a loud wail 
 had risen from the depths of human woe and misery 
 and pressed hard against the very gates of Para- 
 dise. So hard was this pressure, that the divine 
 love has literally oozed in streams through the 
 golden walls. We see this love stream flow down 
 to the village inn at Bethlehem, and roll over the 
 blood-stained hill of Calvary. On, on, it has flowed 
 through fire, blood, and smoke until now, and it 
 
THE LONELY NIGHT- WRESTLE. 295 
 
 will continue to flow through the ceaseless ages of 
 eternity. 
 
 "And there wrestled a man with him." Glori- 
 ous thought! God strives with man. At such 
 times of trial the soul at first finds a seeming foe. 
 Jacob at first defended himself against his myste- 
 rious adversary. Who can tell what fearful 
 surmises came over him as he wrestled in the dark 
 with his terrible opponent? Can this be Esau? 
 No, this is superhuman strength. Can this be 
 God? It is surely none else; but why does he 
 meet me thus? So obstinately did Jacob straggle 
 with the divine visitor, that he was compelled to 
 entirely prostrate him before he would surrender. 
 How is it with us ? How long has God been wrest- 
 ling with you, my brother ? You have obstinately 
 struggled with his providence through the long, 
 dark night of gloom. At last he has been com- 
 pelled to put forth his hand, and take away that 
 which has given you strength. Through the long 
 sickness a few years ago, you yet defied him ; then 
 came a financial crash, and yet there was no sur- 
 render ; the wife of your bosom and your little 
 ones were stricken down, and yet you fought on ; 
 then, when the storm at last burst upon your little 
 household, and you beheld the darling of your 
 heart snatched from your midst, while friends 
 silently walked about the house, speaking to one 
 
296 THE GOSPEL ACCORDING TO JESUS. 
 
 another in low whispers, and the undertaker came 
 to prepare the little one for the cruel tomb, you 
 were yet stubborn. Through the funeral services, 
 while sympathizing friends stood b}^, you took a 
 last look at the dear one, and all through that slow, 
 solemn march to the cemetery, there was no relent- 
 ing. But when standing at the yawning grave, 
 and the earth struck the coffin lid with a dismal 
 thud, you felt the hand of God ; your strength was 
 gone; you surrendered. Then there was wrenched 
 from the very depth of the soul that cry, " I will 
 not let thee go unless thou bless me." You clung to 
 him and felt his blessing. God wrestled with you. 
 It was necessary that you should be smitten before 
 you would surrender and cling to him. "God 
 desireth not the death of a sinner, but rather that 
 he should turn from his wickedness and live." Ye 
 bereaved and broken-hearted, come lay down your 
 arms this morning, and surrender up to God. The 
 flag of truce is waving from the battlements of 
 heaven, and you have it in your power to say 
 whether it shall be peace or war. Remember, 
 however, it must be an unconditional surrender on 
 your part. 
 
 "And there wrestled a man with him until the 
 breaking of the day." Yes; until the breaking of 
 the day. The Lord wrestles with his children 
 throughout this night of gloom and sorrow. Trib- 
 
THE LONELY NIGHT-WRESTLE. 297 
 
 ulations and anguish hover around our lives as 
 dark clouds, threatening every moment to over- 
 whelm us. How anxiously we look through the 
 gloomy blackness for the dawning of the morn! 
 The bright anticipation of the golden sunrise is 
 what makes the darkness tolerable. How often 
 through the black, stormy night of life do we scan 
 the horizon for a gleam of light that betokens the 
 approach of day! God, in his mercy, often causes 
 these storm-clouds to separate, that a little ray of 
 light may peep down upon us, and give us hope 
 and consolation. How impatient and fretful we 
 become under the visitations of God ! Remember 
 that grief and sorrow is our lot here, but joy 
 cometh in the morning. Patience, ye grief stricken ; 
 the night will soon be over. Do you not see over 
 the distant hills yonder there is a ray of light? 
 That light emanates from the glorious Sun of 
 Righteousness, and it will be but a short time until 
 the golden flood of heaven's light, in all its rich- 
 ness, will burst in upon you. A few more struggles, 
 a few more pangs, and our night of lonely watch- 
 ing and waiting will be over. Then courage, 
 fellow-pilgrim. Cling to the riven side of Christ — 
 you have a good hand hold there ; thrust it in deep, 
 for the day is breaking. 
 
 In the last place, I remark that these sad expe- 
 riences leave their mark on us. We read that 
 
298 THE GOSPEL ACCORDING TO JESUS. 
 
 "Jacob halted on his thigh." This was a literal 
 fact. The rocks beneath us bear the marks of the 
 flames to which they were exposed milleniums 
 ago ; and in the mountain ridges of our planet we 
 may see the record of those terrible convulsions 
 and upheavals to which, in former ages, it was 
 subjected. In like manner the spirit of a man is 
 marked by the fires of those trials through which 
 he has been made to pass. We can even see, in 
 the character and disposition of the individual, the 
 result of these inner struggles. Through these 
 bitter wrestlings the furrows of the brow grow 
 deeper, the smile loses its joyfulness, and a calm, 
 resigned sorrow is visible on every feature. The 
 lameness of Jacob was not the only permanent 
 memorial of his night of wrestling which he bore 
 upon him. This was only the outward mark ; the 
 soul bore evidence of the great struggle. In the 
 heated state of the metal, the die comes down upon 
 it, and stamps its image permanently there. It is 
 the work of a brief space, but the impression lasts 
 while the metal endures. So, in the white heat of 
 the soul, during some time of inner agony, it be- 
 comes soft and impressible, and then comes God's 
 minting Spirit to enstamp himself upon it, making 
 an impression which no time can obliterate, and no 
 change efface. Whenever we see the likeness of 
 God plainly visible in the life of a humble Chris- 
 
THE LONELY NIGHT-WRESTLE. 299 
 
 tian, we instinctively conclude that some Peniel 
 nights have made him what he is. 
 
 "Jacob called the name of the place Peniel," but 
 he did not, as at Bethel, erect a pillar there. He 
 needed not any such outward memorial of the time, 
 for the wrestling of the night had burned its remem- 
 brance indelibly upon his heart, and many a time 
 in his later life would he look back with gratitude 
 on the blessing he thus received. 
 
 Brother, sister, where is your Peniel? Is there 
 not some spot on earth which is sacred to you, as 
 the place where you met God "face to face?" It 
 may have been on your sick couch last year; it 
 may have been on the -ocean, or in some foreign 
 land, far away from the dear and loved ones of 
 your once happy home ; it may have been at the 
 open grave of father or mother, or by the empty 
 cot in the midst of your desolate home ; or it may 
 have been by some open window, where you sat in 
 your loneliness, looking through blinding tears into 
 the bright starlight for a ray of hope. Wherever 
 it is, it is dear to us. These are our battle fields, 
 where Christ gained the victory over us ; where we 
 surrendered ourselves soul and body to him. Even 
 this sanctuary can be a Peniel to some poor, bur- 
 dened sinner. Why wait any longer, resisting the 
 pleadings of Christ? Do you not know that it is 
 the Lord of heaven and earth. with whom you are 
 
300 THE GOSPEL ACCORDING TO JESUS. 
 
 wrestling? Therefore surrender; lay down your 
 arms; cling to the cross ; cry, "I will not leave 
 thee unless thou bless me." The answer will be 
 wafted from the eternal throne of God, "Thy name 
 shall be called no more Jacob," or supplanter, 
 " but Israel," a prince of God. 
 
THE EVERLASTING ARMS. 
 
 "Underneath are the everlasting arms.'''' Deut. 33: 27. 
 
 In the stillness of the night, while the inmates of 
 a house were buried in sleep, the alarm of fire was 
 raised. The flames were making rapid progress, 
 and the lower part of the building was soon con- 
 sumed, and escape from the upper stories entirely 
 cut off. All the family but one little boy were 
 safe. This little fellow finding that he was too 
 late to escape by the staircase, had found his way 
 through the blinding smoke to a window, and 
 was seen hanging by his hands from the window 
 sill on the outside. He was so far from the 
 ground that he was afraid to let go his hold and 
 drop. His father got underneath the boy and 
 shouted to him, " Drop, my son, father will catch 
 you." And without any hesitation, recognizing the 
 voice, and knowing that the strong, loving arms of 
 his father were stretched out underneath him, he 
 let go, and was safely caught. So beneath us are 
 the everlasting arms of a loving Father. They 
 are ever outstretched to catch us while hanging in 
 the midst of great dangers, and if we will only 
 trust to his love and strength, let go our hold of 
 these weak and temporary things to which we cling 
 
 301 
 
302 THE GOSPEL ACCORDING TO JESUS. 
 
 so tenaciously, we will find a refuge in his embrace. 
 Moses will ever take a prominent place in the 
 roll of heroes in the Lord's cause. Our text intro- 
 duces him to us just as he is to take his last farewell 
 of the people whom he had faithfully led for the 
 last forty years, through all kinds of dangers and 
 trials. His great life-work was done, and in obedi- 
 ence to the Lord, was about to ascend Mount 
 Pisgah to end his earthly career, in view of the 
 promised land. Before taking his leave, he called 
 the tribes before him and gave them advice and 
 encouragement. In this benediction the piety of 
 Moses is brought out very prominently. He 
 takes no credit to himself, but points them to the 
 Lord, whose greatness .and goodness they had so 
 often seen and felt. He is their sure refuge, and 
 underneath all the dangers and changes of the 
 past, present, and future, are the everlasting arms 
 of Jehovah. He had supplied all their wants and 
 cared for them with unremitting constancy. This, 
 indeed, has been the experience of men of God of 
 all ages, when they have reviewed the providence 
 of God. In all their toil and danger the Eternal 
 God has been their refuge, and underneath them 
 are the everlasting arms. But at present it will 
 pay us to look at our text in its broadest appli- 
 cation, and we will find it true in relation to the 
 realms of nature, providence, and grace. 
 
THE EVERLASTING ARMS. 303 
 
 First, then, we will notice our text in relation to 
 the realm of nature. " Underneath are the ever- 
 lasting arms." This is the death-blow to the false 
 theories of atheistic science. I know of no doc- 
 trine either more absurd or more impious than that 
 of fatalism — a doctrine which shuts out of the 
 universe an intelligent first cause, and makes all 
 events the result of a blind and irresistible neces- 
 sity. Evolution and development are now taught 
 without a God. "Protoplasm," "fire-dust," and 
 "eternity of matter," are brought forward now to 
 prove that the first verse of the Bible is a false- 
 hood. The " everlasting arms" are entirely ex- 
 cluded. The infidel has no other law but chance. 
 All his grand theories for the great works of nature 
 above, beneath, and around us. can be summed up 
 in the one word — chance. Without the guiding 
 hand of a Master, and the designing mind of an 
 Architect, what else can it be but chance ? Evolu- 
 tion without a God, or the law of nature without a 
 God, is nothing more or less than chance. The Bible 
 gives us the key to all these mysteries. Whether 
 we look at the starry heavens, the ocean depths, 
 the snow-capped mountains, the waving forests, 
 the verdant hill-sides, the luxuriant valleys, or even 
 the mechanism of our own wonderful frames, the 
 fact that underneath them are the everlasting arms, 
 
304 THE GOSPEL ACCORDING TO JESUS. 
 
 puts all the guess-work theories of atheistic science 
 in the shade. 
 
 It is a great task to account for all the beauty 
 and wonderful harmony of nature without acknowl- 
 edging the wisdom and power of God as the first 
 cause. And it is strange that men will attempt 
 the undertaking. Science, or the study of nature, 
 repeals beyond a doubt the master-hand of a divine 
 Creator. I take the stand, this morning, that there 
 are developed in the discoveries and researches of 
 science, traces of design and wisdom that prove not 
 merely that there was, but that there is a God. 
 That was an unanswerable argument that a poor, 
 unlearned Arab used when he was asked by an 
 infidel philosopher, how he knew there was a God. 
 The man of the desert took him to the door of the 
 tent, and said, "You may as well ask me how I 
 know that a camel was at this door during the 
 night. It is because I see his tracks in the sand. 
 So when I see the sun and the moon travel through 
 the heavens above us, I see the foot-prints of a 
 God." 
 
 Look at the heavens above us for a moment. 
 The fact that our sun is the center of a solar 
 system is not a very ancient discovery. Just con- 
 ceive this, that our sun with his solar system is 
 only a little group around another central sun, 
 who has a thousand solar systems around him. 
 
THE EVERLASTING ARMS. 305 
 
 And this central sun, with his thousand solar 
 systems, is only another group around another 
 central sun, in the vast starry host that shines 
 in the expanse above. We see but the sentinels 
 and the outposts of that mighty glistening army. 
 These, with unmistakable certainty, silently tell us 
 that underneath are the everlasting arms. 
 
 Skeptics cannot account for the grand arrange- 
 ment which we see everywhere around us in 
 nature; therefore they claim it is due merely to 
 accident. Mercury is forty millions of miles from 
 the sun. He does not want a moon, and by a very 
 lucky accident, the infidels will say, he has not 
 got any. Venus is sixty millions of miles from the 
 sud, and does not need a moon, and by the same 
 peculiar chance, she has none. The earth, how- 
 ever, is ninety-five millions of miles from the sun, 
 and by an unexplainable accident, the earth has 
 a moon, just at the very point at which she could 
 not well do without one. These are very like the 
 acts of Deity. So, again, Jupiter is five hundred 
 millions of miles from the sun, and by a lucky acci- 
 dent, he has got four moons ; exactly proportionate 
 to his immense distance from the sun. Surely this 
 beautiful and wise arrangement tells us there is an 
 Omniscient God underneath all. 
 
 Supposing that we throw a font of type on the 
 floor. Is there the remotest shadow of a chance of 
 
306 THE GOSPEL ACCORDING TO JESUS. 
 
 this type arranging itself so that a book could 
 be printed? Certainly not. In ten million ages 
 the type would be found there unmoved unless 
 some one with the power and will would move 
 it. A pile of bricks taken and thrown in a heap 
 on the street, will remain there unless interfered 
 with. If we should see those bricks arranged 
 into a house, we would instinctively infer the 
 presence of a designing mind. Or, to take Paley's 
 beautiful illustration, if we went into a desert and 
 found a watch, and upon opening it, we saw all the 
 wheels and cranks apparently in opposition to each 
 other, yet all working in perfect harmony, we must 
 conclude that it was so arranged by some one. 
 The watch never put itself into such a condition. 
 If we inspect the universe, from the loftiest star 
 that shines above us, down to the minutest in- 
 sect that flutters in the sunbeam, and cannot 
 see the foot-prints of the great Creator, we are 
 troubled with a very blind mind or with a very 
 bigoted heart. The Bible tells us that it is "the 
 fool" who hath said in his own heart, "There is 
 no God." 
 
 While we are speaking of arrangement and 
 harmony, we might call attention to the design 
 displayed in the atmosphere around us. How the 
 air we breathe is purified by the plants and waters. 
 In fact, the more we study the universe, the more 
 
THE EVERLASTING ARMS. 307 
 
 we are convinced that underneath are the everlast- 
 ing arms. " In the beginning God created the 
 heaven and the earth " is the only solution to all 
 this harmony and arrangement. Underneath the 
 soil that quickens the seed, underneath the whole 
 mighty universe, underneath all that sustains and 
 develops life, are the everlasting arms. 
 
 Next, we will notice our text in relation to provi- 
 dence. "Underneath are the everlasting arms." 
 This is the doctrine taught us in the Bible. As in 
 the realm of nature, so also in the affairs of men, 
 there is no such thing as chance. The history of 
 nations is under the guidance of Jehovah. He 
 rules among the inhabitants of earth and heaven, 
 and makes even the wrath of man to praise him. 
 It is impossible to turn over the leaves of history 
 and fail to see that the everlasting arms are under- 
 neath. The evidence of a presiding Providence in 
 the rise and fall of empires, in the policy of cabi- 
 nets, in the exploits of conquerors, and in the 
 biographies of individuals, is just as patent to a 
 reflecting Christian mind as is the sun to the 
 outward eye in the unfolding bud of spring, and 
 in the rich blossoms of summer. Were God to 
 withdraw his providential guidance from the world, 
 man would soon become a fiend, angels would flee 
 from this earth as from the abode of demons, and 
 
308 THE GOSPEL ACCORDING TO JESUS. 
 
 Satan in all his hellish majesty would reign unmo- 
 lested over sea and land. 
 
 We find that in the history of the world, man 
 takes a prominent part. Indeed, man is the most 
 wonderful as well as the most perplexing phenome- 
 non of history. We find that angels have their 
 work in unfolding the affairs of men — opening its 
 mysterious seals, sounding its awful trumpets and 
 pouring forth its dreadful vials. Satan, too, plays 
 a part in the great drama of history — ever active 
 to suggest what is evil, arrest what is good, and 
 overthrow what is holy, pure, and divine. But 
 above all, God looks on with a jealous eye, turning 
 and guiding all the wheels and cranks of events to 
 his infinite glory; yea, even bringing into subjection 
 all obstinate and opposing forces, so that all works 
 toward a grand and glorious result. But many 
 would be glad if they could argue and reason and 
 talk God out of history. They would like to ex- 
 clude him in every sense from the affairs of men, 
 so that they would be free from the awful responsi- 
 bility that rests on them by his presence. They 
 wish there were no God, and they try their best to 
 believe there is no God, and on this principle 
 of no God all their actions are based. These 
 people are not merely satisfied with their infidel 
 ideas of God, but they manifest a decided animosity 
 which often culminates in a mean hostility to the 
 
THE EVERLASTING ARMS. 309 
 
 teachings of the Bible. They are not merely athe- 
 ists, but in the bitterest sense of the word they are 
 anti-theists. But in spite of all this, nature and 
 providence tell us that underneath are the ever- 
 lasting arms. 
 
 Very small straws' turn the whole course of the 
 stream of events. The most insignificant events 
 have changed the history of continents. An acorn 
 is a little thing of itself, and if laid on one side, it 
 moulders and corrupts ; but cast into the earth, it 
 germinates and grows up into the mighty oak — 
 the monarch of the woods — and in due time it is 
 the strength of the gallant ship that rides the 
 ocean, and connects distant continents, and carries 
 the message of salvation to them that are in dark- 
 ness. Everything must have a beginning. The 
 sources of the mighty rivers that water the luxuri- 
 ant valleys, and carry blessings with them through 
 the length and breadth of continents, have their 
 source in some insignificant streamlet, or an obscure 
 mountain side. When Lawrence Coster, in 1423, 
 while amusing children by carving their names on 
 the bark of the trees, conceived the idea of making 
 wooden type, he had no idea of the grand result of 
 this thought to the human family. It is true that 
 Egyptians and Chinese, hundreds of years before 
 this, carved letters on blocks, and printed from the 
 blocks; but this Dutchman, of Haerlem, was the 
 
310 THE GOSPEL ACCORDING TO JESUS. 
 
 first one to tie the letters into words and sentences, 
 and print from them. Our great printing appli- 
 ances are only improvements of this simple 
 invention. It is hard to conceive the blessing the 
 art of printing has been to the world. 
 
 Then, again, the half-starved son of a poor and 
 obscure miner, while attending a charity school, 
 used to go out in the morning and sing for his 
 breakfast. This boy became a learned man and a 
 Romish monk. At the right time, in the darkest 
 day of the Dark Ages, this man, in the person of 
 Martin Luther, struck such a mighty blow at the 
 Papal throne, that its force was felt in every coun- 
 try in Christendom, and from which the Romish 
 Church has never recovered. In the invention of 
 printing and the commencement of the greatest 
 religious revolution the world ever saw, we see the 
 " everlasting arms." How beneficial the former 
 was to the latter ! and how poorly and slowly would 
 the gospel have been disseminated had it not been 
 for the invention of Lawrence Coster and John 
 Gutenberg. 
 
 We see the footprints of Almighty God in the 
 history of our own country ; how the imposition of 
 a few taxes caused the building up of one of the 
 greatest nations upon earth, which has been an 
 asylum and a city of refuge to the poor and op- 
 pressed of the whole world. And when we consider 
 
THE EVERLASTING ARMS. 311 
 
 the mighty strides that Christianity has taken 
 since, we must undoubtedly give all the glory to 
 God. There is no greater proof, that underneath 
 the history of nations are the everlasting arms, 
 than the victory of unarmed Christianity; the 
 onward march of the insulted, resisted, and de- 
 nounced gospel. Starting at the empty tomb of 
 their risen Lord, the first ambassadors of Chris- 
 tianity went forth to subdue the earth, with no 
 patronage but an open world, and no help but him 
 who had promised to be with them. Persecution 
 fanned its flames. The winds of heaven wafted to 
 distant lands the testimonies of the saints. All 
 winds bore her onward. Her record in all lands 
 is the imperishable evidence of the everlasting 
 arms. Sin has tried to burst the restraints of the 
 gospel, and the fierce and violent have done their 
 best to tear up by the roots that tree of life, whose 
 shadow gives protection even to them ; but, like the 
 banyan tree, the more its upper limbs have been 
 cut and hacked, the wider and deeper the under 
 roots have spread. God stands by the old tree, and 
 though we see him not, he protects it from devasta- 
 tion; and even the false and vicious, though 
 undesignedly, were made to glorify his name. I 
 know of no more eloquent proof of the everlasting 
 arms being underneath the affairs of men, than 
 that all the self-created architects have failed to 
 
312 THE GOSPEL ACCORDING TO JESUS. 
 
 build up a lie, and all the tortures, dungeons, and 
 stakes of the Inquisition have failed to burn down 
 one truth. Truth is not consumed with her mar- 
 tyrs. When the iron hoof of infidelity shall 
 trample under foot all the church houses, shrines, 
 and holy places of Christianity, there shall still be 
 left in the bosom of every true Christian the altar 
 of love and faith, which man nor devils can neither 
 mar nor destroy, for underneath are the everlasting 
 arms. 
 
 Lastly, we will notice our text in relation to the 
 realm of grace — u Underneath are the everlasting 
 arms." Man is an independent being. He would 
 like to be able to purchase his way into eternal 
 happiness by good works. So many of us depend 
 entirely upon rites and ceremonies and sacrifices. 
 It is a hard lesson for us to learn that, of them- 
 selves, they can avail us nothing. We must 
 endeavor to clear away the rubbish that has been 
 accumulating for ages, and get down to the bed- 
 rock — the "everlasting arms." We hear much 
 about the cross of the God-man, Jesus; we medi- 
 tate, and talk, and theorize about the blood of 
 Christ, but back of all this is the love of G-od; 
 underneath ail are the everlasting arms. Yes ; 
 underneath the glorious gospel of his grace are the 
 everlasting arms, that make the gospel victorious 
 over the -deep-rooted enmity of sin. We may 
 
THE EVERLASTING ARMS. 313 
 
 build up ideals of our own, decorate them with the 
 ornaments of morality and civilization. We may 
 extemporize creeds, and even embellish them with 
 gospel truths. We may be earnest, and sincere, 
 and zealous in the performance of the outward 
 duties of the church, but if underneath it all is 
 not found a firm reliance on the everlasting arms, 
 then all is in vain; we are merely swinging in 
 empty space. The faith of the individual must 
 rest solely on God, and not on penance, though it 
 be in the shape of good works. We are saved by 
 grace. Salvation is a free gift. 
 
 The arms of God are our fortress and strength. 
 The arm is suggestive of power, therefore we see, 
 by the expression of our text, the divine power of 
 God underneath all. These arms will support us ; 
 keep us from falling. Enfolded in their embrace, 
 we are safe from evil and danger. While they will 
 hold us in their powerful grasp, they will not crush 
 the feeblest. How large are these arms? They 
 encircle the whole universe of earth and heaven. 
 They stretch out under all things, above, beneath. 
 The nations of the earth, through all the centuries 
 of time, will find a refuge in their embrace. The 
 arms of the Lord are stretched in mercy to save, 
 and not to destroy. They are "everlasting." Let 
 us rejoice; those arms will never tire nor faint. 
 Human power is frail and very limited. We can- 
 
 21 
 
314 THE GOSPEL ACCORDING TO JESUS. 
 
 not make a prop that will support us through the 
 trials and storms ahead. We may fortify ourselves 
 upon human mandates, and feel perfectly safe ; but 
 human mandates, especially if they make the word 
 of God of none effect, are a sandy refuge in the day 
 of Judgment. Wo; let us lean on the arms that 
 never grow weak or weary. That was a glorious 
 thought of the little boy, whose little invalid sister 
 had but recently died. One day he asked his 
 mother why she looked so sad, and whether she was 
 not glad that Jesus had taken his little sister away ? 
 The mother wanted to know why. "I often no- 
 ticed," he replied, "that when you were holding her 
 during her long illness, you looked so very tired. 
 Now Jesus will hold little sister in his arms, and, 
 should he get tired, he will hand her round to all 
 the angels ; so that no one will get tired in heaven." 
 Let us have that confidence in the everlasting love 
 of God. 
 
 The arms that hold up the universe were stretched 
 out and nailed to a cruel Roman cross. These 
 same arms are now mercifully stretched out to save 
 you and me. These arms have already spanned 
 the oceans, and are pushing their way into the 
 jungles of India; they have scaled the great wall 
 of China, and are now at work in the benighted 
 land of Confucius, Africa, the isles of the sea, 
 South America, and the great forests of the West, 
 
THE EVERLASTING ARMS. 315 
 
 and even the countries of perpetual snow will all 
 be gathered in when these arms close again. The 
 arms of the Lord will not be withdrawn from sup- 
 porting the earth, until the kingdoms of the world 
 shall become the kingdoms of the Lord Jesus 
 Christ. May God give us grace to rely on these 
 everlasting arms. Amen. 
 

 
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