The Sabbath
If it were merely a question of the observance or non-observance of a day, it might be easily disposed of, inasmuch as the apostle teaches us in Romans 14:5-65One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. (Romans 14:5‑6), and also in Colossians 2:1616Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: (Colossians 2:16), that such things are not to be made a ground of judgment. But seeing there is a great principle involved in the Sabbath question, we consider it to be of the very greatest importance to place it upon a clear and Scriptural basis. We shall quote the Fourth Commandment at full length: “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it” (Ex. 20:8-118Remember the sabbath day, to keep it holy. 9Six days shalt thou labor, and do all thy work: 10But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. (Exodus 20:8‑11)). This same law is repeated in Exodus 31:12-1712And the Lord spake unto Moses, saying, 13Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. 14Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. 15Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death. 16Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 17It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. (Exodus 31:12‑17). And in following this we find in Numbers 15, a man stoned for gathering sticks on the Sabbath day. All this is plain and absolute enough. Man has no right to alter God’s law in reference to the Sabbath, no more than he has to alter it in reference to murder, adultery, or theft. This, we presume, will not be called in question. The entire body of Old Testament scripture fixes the seventh day as the Sabbath, and the Fourth Commandment lays down the way in which that Sabbath was to be observed. Now where, we ask, is this precedent followed? Where is this command obeyed? Is it not plain that the professing Church neither keeps the right day as the Sabbath, nor does she keep it after the Scriptural mode? The commandments of God are made of none effect by human traditions, and the glorious truths which hang around “the Lord’s day” are lost sight of. The Jew is robbed of his distinctive day and all the privileges connected with it, which are only suspended for the present, while judicial blindness hangs over that loved and interesting, though now judged and scattered, people. And furthermore, the Church is robbed of her distinctive day and all the glories connected with it, which, if really understood, would have the effect of lifting her above earthly things into the sphere which properly belongs to her, as linked by faith to her glorified Head in heaven. In result, we have neither pure Judaism nor pure Christianity, but an anomalous system arising out of an utterly unscriptural combination of the two.
However, we desire to refrain from all attempt at developing the deeply spiritual doctrine involved in this great question, and confine ourselves to the plain teaching of Scripture on the subject, and in so doing we maintain that if the professing Church quotes the Fourth Commandment and parallel scriptures in defense of keeping the Sabbath, then it is evident that in almost every case the law is entirely set aside. Observe, the word is, “Thou shalt not do any work.” This ought to be perfectly binding on all who take the Jewish ground. There is no room here for introducing what we deem to be “works of necessity.” We may think it necessary to kindle fires, to make servants harness our horses and drive us hither and thither. But the law is stern and absolute, severe and unbending. It will not, it can not, lower its standard to suit our convenience or accommodate itself to our thoughts. The mandate is, “Thou shalt not do any work,” and that, moreover, on “the seventh day,” which answers to our Saturday. We ask for a single passage of Scripture in which the day is changed, or in which the strict observance of the day is in the smallest degree relaxed.
We request the reader of these lines to pause and search out this matter thoroughly in the light of Scripture. Let him not be scared as by some terrible monster, but let him, in true Berean nobility of spirit, “search the Scriptures.” By so doing he will find that from the second chapter of Genesis down to the very last passage in which the Sabbath is named, it means the seventh day and none other, and further, that there is not so much as a shadow of divine authority for altering the mode of observing that day. Law is law, and if we are under the law we are bound to keep it or else be cursed, for “it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Deut. 27:2626Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. (Deuteronomy 27:26); Gal. 3:1010For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)).
But it will be said, “We are not under the Mosaic law; we are the subjects of the Christian economy.” Granted; most fully, freely and thankfully granted. All true Christians are, according to the teaching of Romans 7, and 8 and Galatians 3 and 4, the happy and privileged subjects of the Christian dispensation. But if so, what is the day which specially characterizes that dispensation? Not “the seventh day,” but “the first day of the week”—“THE LORD’S DAY.” This is pre-eminently the Christian’s day. Let him observe this day with all the sanctity, the sacred reverence, the hallowed retirement, the elevated tone, of which his new nature is capable. We believe the Christian’s retirement from all secular things cannot possibly be too profound on the Lord’s day. The idea of anyone, calling himself a Christian, making the Lord’s day a season of what is popularly called recreation, unnecessary traveling, personal convenience, or profit in temporal things, is perfectly shocking. We are of opinion that such acting could not be too severely censured. We can safely assert that we never yet came in contact with a godly, intelligent, right- minded Christian person who did not love and reverence the Lord’s day, nor could we have any sympathy with anyone who could deliberately desecrate that holy and happy day.
We are aware, alas, that some persons have through ignorance or misguided feelings said things in reference to the Lord’s day which we utterly repudiate, and that they have done things on the Lord’s day of which we wholly disapprove. We believe that there is a body of New Testament teaching on the important subject of the Lord’s day quite sufficient to give that day its proper place in every well-regulated mind. The Lord Jesus rose from the dead on that day (Matt. 28:1-61In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3His countenance was like lightning, and his raiment white as snow: 4And for fear of him the keepers did shake, and became as dead men. 5And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6He is not here: for he is risen, as he said. Come, see the place where the Lord lay. (Matthew 28:1‑6); Mark 16:1-21And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. (Mark 16:1‑2); Luke 24:11Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. (Luke 24:1); John 20:11The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. (John 20:1)). He met His disciples once and again on that day (John 20:19, 2619Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. (John 20:19)
26And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. (John 20:26)). The early disciples met to break bread on that day (Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7)). The apostle, by the Holy Spirit, directs the Corinthians to lay by their contributions for the poor on that day (1 Cor. 16:22Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (1 Corinthians 16:2)). And finally, the exiled apostle was in the Spirit and received visions of the future on that day (Rev. 1:1010I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, (Revelation 1:10)). The above scriptures are conclusive. They prove that the Lord’s day occupies a place quite unique, quite heavenly, quite divine. But they as fully prove the entire distinctness of the Jewish Sabbath and the Lord’s day. The two days are spoken of throughout the New Testament with fully as much distinctness as we speak of Saturday and Sunday. The only difference is that the latter are heathen titles, and the former divine. (See Matt. 28:11In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. (Matthew 28:1); Acts 13:14, 17:2, 20:7; Col. 2:1616Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: (Colossians 2:16).)
Having said this much as to the question of the Jewish Sabbath and the Lord’s day, we shall suggest the following questions to the reader: Where in the Word of God is the Sabbath said to be changed to the first day of the week? Where is there any repeal of the law as to the Sabbath? Where is the authority for altering the day or the mode of observing it? Where in Scripture have we such an expression as “the Christian Sabbath”? Where is the Lord’s day ever called the Sabbath? (For a fuller exposition of the doctrine of the Sabbath, see “Notes on Genesis” (chap. 2.); also, “Notes on Exodus” (chaps. 16 and 31) the Lord’s day. We feel persuaded that any who in any wise profane or treat with lightness the Lord’s day act in direct opposition to the Word and Spirit of God.)
We would not yield to any of our dear brethren in the various denominations around us in the pious observance of the Lord’s day. We love and honor it with all our hearts, and were it not that the gracious providence of God has so ordered it in these realms that we can enjoy the rest and retirement of the Lord’s day without pecuniary loss, we should feel called upon to abstain from business, and give ourselves wholly up to the worship and service of God on that day—not as a matter of cold legality, but as a holy and happy privilege.
It would be the deepest sorrow to our hearts to think that a true Christian should be found taking common ground with the ungodly, the profane, the thoughtless, and the pleasure-hunting multitude, in desecrating the Lord’s day. It would be sad indeed if the children of the kingdom and the children of this world were to meet in an excursion train on that day.
The Law
As regards the law, it is looked at in two ways: first, as a ground of justification, and secondly, as a rule of life. A passage or two of Scripture will suffice to settle both the one and the other: “Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin” (Rom. 3:2020Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. (Romans 3:20)). “Therefore we conclude that a man is justified by faith without the deeds of the law” (ver. 28). Again: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified” (Gal. 2:1616Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16)).
Then, as to its being a rule of life, we read, “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him that is raised from the dead, that we should bring forth fruit unto God” (Rom. 7:44Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (Romans 7:4)). “But now are we delivered from the law, being dead to that (see margin) wherein we were held: that we should serve in newness of spirit, and not in the oldness of the letter” (ver. 6). Observe in this last-quoted passage two things: first, “we are delivered from the law;” second, not that we may do nature’s pleasure, but “that we should serve in newness of spirit.” Being delivered from bondage, it is our privilege to “serve” in liberty. Again we read, further on in the chapter, “And the commandment which was ordained to life, I found to be unto death” (ver. 10), It evidently did not prove as a rule of life to him. “I was alive without the law once; but when the commandment came, sin revived, and I died” (ver. 9). Whoever “I” represents in this chapter was alive until the law came, and then he died. Hence, therefore, the law could not have been a rule of life to him; yea, it was the very opposite, even a rule of death.
In short, then, it is evident that a sinner cannot be justified by the works of the law, and it is equally evident that the law is not the rule of the believer’s life. “For as many as are of the works of the law are under the curse” (Gal.3:10). The law knows no such thing as a distinction between a regenerated and an unregenerated man: it curses all who attempt to stand before it. It rules and curses a man so long as he lives; nor is there any one who will so fully acknowledge that he cannot keep it as the true believer, and hence no one would be more thoroughly under the curse.
What, therefore, is the ground of our justification? and what is our rule of life? The word of God answers, We are “justified by the faith of Christ,” and Christ is our rule of life. He bore all our sins in His own body on the tree; He was made a curse for us; He drained on our behalf the cup of God’s righteous wrath; He deprived death of its sting, and the grave of its victory; He gave up His life for us; He went down into death, where we lay, in order that He might bring us up in eternal association with Himself in life, righteousness, favor and glory, before our God and His God, our Father and His Father. (Study carefully the following scriptures: John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17); Rom. 4:25; 5:1-10; 6:1-1125Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)
1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4And patience, experience; and experience, hope: 5And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:1‑10)
1What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore 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. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:1‑11); chap. 7 here and there, 8:1-4; 1 Cor. 1:30-31; 6:11; 15:55-57; 2 Cor. 5:17-21; Gal. 3:13, 25-29; 4:3113Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Galatians 3:13)
25But after that faith is come, we are no longer under a schoolmaster. 26For ye are all the children of God by faith in Christ Jesus. 27For as many of you as have been baptized into Christ have put on Christ. 28There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. (Galatians 3:25‑29)
31So then, brethren, we are not children of the bondwoman, but of the free. (Galatians 4:31); Eph. 1:19-23; 2:1-619And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:19‑23)
1And you hath he quickened, who were dead in trespasses and sins; 2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4But God, who is rich in mercy, for his great love wherewith he loved us, 5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:1‑6); Col.2:10-15; Heb. 2:14-15; 114Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15And deliver them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:14‑15)
14Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? 1Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. (Hebrews 1:14‑2:1) Peter 1:23.) If the reader will prayerfully ponder all these passages of Scripture he will see clearly that we are not justified by the works of the law, and not only so, but he will see how we are justified. He will see the deep and solid foundations of the Christian’s life, righteousness and peace planned in God’s eternal counsels, laid in the finished atonement of Christ, developed by God the Holy Spirit in the Word, and made good in the happy experience of all true believers.
Then, as to the believer’s rule of life, the apostle does not say, To me to live is the law; but, “To me to live is Christ” (Phil. 1:2121For to me to live is Christ, and to die is gain. (Philippians 1:21)). Christ is our rule, our model, our touchstone, our all. The continual inquiry of the Christian should be, not is this or that according to law? but is it like Christ? The law never could teach me to love, bless and pray for my enemies, but this is exactly what the gospel teaches me to do, and what the divine nature leads me to do. “Love is the fulfilling of the law;” and yet, were I to seek justification by the law, I should be lost, and were I to make the law my standard of action, I should fall far short of my proper mark. We are predestinated to be conformed, not to the law, but to the image of God’s Son. We are to be like Him. (See Matt. 5:21-4821Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 27Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 29And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 31It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 32But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. 33Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. 38Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41And whosoever shall compel thee to go a mile, go with him twain. 42Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. 44But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46For if ye love them which love you, what reward have ye? do not even the publicans the same? 47And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:21‑48); Rom. 8:29; 129For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29)
29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, (Romans 1:29) Cor. 13:4-8; Rom. 8:8-108So then they that are in the flesh cannot please God. 9But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. (Romans 8:8‑10); Gal. 5:14-2614For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. 15But if ye bite and devour one another, take heed that ye be not consumed one of another. 16This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18But if ye be led of the Spirit, ye are not under the law. 19Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23Meekness, temperance: against such there is no law. 24And they that are Christ's have crucified the flesh with the affections and lusts. 25If we live in the Spirit, let us also walk in the Spirit. 26Let us not be desirous of vain glory, provoking one another, envying one another. (Galatians 5:14‑26); Eph. 1:3-53Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (Ephesians 1:3‑5); Phil. 3:20-21; 2:5; 4:820For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:20‑21)
5Let this mind be in you, which was also in Christ Jesus: (Philippians 2:5)
8Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. (Philippians 4:8); Col. 3:77In the which ye also walked some time, when ye lived in them. (Colossians 3:7).)
It may seem a paradox to some to be told that “the righteousness of the law [is] fulfilled in us” (Rom. 8:44That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:4)), and yet that we cannot be justified by the law, nor make the law our rule of life. Nevertheless, thus it is if we are to form our convictions by the Word of God. Nor is there any difficulty to the renewed mind in understanding this blessed doctrine. We are by nature “dead in trespasses and sins,” and what can a dead man do? How can a man get life by keeping that which requires life to keep it—a life which he has not? And how do we get life? Christ is our life. We live in Him who died for us; we are blessed in Him who became a curse for us by hanging on a tree; we are righteous in Him who was made sin for us; we are brought near in Him who was cast out for us (Rom. 5:6-156For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. 12Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. (Romans 5:6‑15); Eph. 2:4-64But God, who is rich in mercy, for his great love wherewith he loved us, 5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:4‑6); Gal. 3:1313Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Galatians 3:13)). Having thus life and righteousness in Christ, we are called to walk as He walked, and not merely to walk as a Jew. We are called to purify ourselves even as He is pure; to walk in His footsteps; to show forth His virtues; to manifest His spirit (John 13:14-15; 17:14-19; 114If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. 15For I have given you an example, that ye should do as I have done to you. (John 13:14‑15)
14I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16They are not of the world, even as I am not of the world. 17Sanctify them through thy truth: thy word is truth. 18As thou hast sent me into the world, even so have I also sent them into the world. 19And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:14‑19)
14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 15John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16And of his fulness have all we received, and grace for grace. 17For the law was given by Moses, but grace and truth came by Jesus Christ. 18No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. 19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? (John 1:14‑19) Peter 2:21; 1 John 2:6,29; 3:3).
We shall close our remarks by suggesting two questions to the reader. Would the Ten Commandments without the New Testament be a sufficient rule of life for the believer? Is not the New Testament a sufficient rule without the Ten Commandments? Surely that which is insufficient cannot be our rule of life.
We receive the Ten Commandments as part of the canon of inspiration and, moreover, we believe that the law remains in full force to rule and curse a man as long as he lives. Let a sinner only try to get life by it, and see where it will put him, and let a believer only shape his way according to it, and see what it will make of him. We are fully convinced that if a man is walking according to the spirit of the gospel, he will not commit murder nor steal; but we are also convinced that a man, confining himself to the standard of the law of Moses would fall very far short of the spirit of the gospel.
The subject of “the law” would demand much more elaborate exposition, but the limits of this paper do not allow it, and we therefore urge the reader to look out the various passages of Scripture referred to and consider them carefully. In this way we feel assured he will arrive at a sound conclusion, and be independent of all human teaching and influence. He will see how that a man is justified freely by the grace of God through faith in a crucified and risen Christ; that he is made a partaker of divine life, and introduced into a condition of divine and everlasting righteousness, and consequent exemption from all condemnation; that in this holy and elevated position Christ is his object, his theme, his model, his rule, his hope, his joy, his strength, his all; that the hope which is set before him is to be with Jesus where He is, and to be like Him forever. And he will also see that if as a lost sinner he has found pardon and peace at the foot of the cross, he is not, as an accepted and adopted son, sent back to the foot of Mount Sinai, there to be terrified and repulsed by the terrible anathemas of a broken law. The Father could not think of ruling with an iron law the prodigal whom He had received to His bosom in purest, deepest, richest grace. Oh no! “Being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this GRACE wherein we stand, and rejoice in hope of the glory of God” (Rom. 5:1-21Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:1‑2)). The believer is justified not by works, but by faith; he stands not in law, but in grace; and he waits not for judgment, but for glory.
Christian Ministry
We come now, in the third place, to consider the subject of Christian ministry in reference to which we have only to say that we hold it to be a divine institution: its source, its power, its characteristics, are all divine and heavenly. We believe that the great Head of the Church received, in resurrection, gifts for His body. He, and not the Church or any section of the Church, is the reservoir of the gifts. They are vested in Him, and not in the Church. He imparts them as, and to whom, He will. No man, nor body of men, can impart gifts. This is Christ’s prerogative, and His alone; and we believe that when He imparts a gift, the man who receives that gift is responsible to exercise the same, whether as an evangelist, a pastor or a teacher, quite independently of all human authority.
We do not by any means believe that all are endowed with the above gifts, though all have some ministry to fulfil. All are not evangelists, pastors, and teachers. Such precious gifts are only administered according to the sovereign will of the divine Head of the Church. Man has no right to interfere with them. Wherever they really exist, it is the place of the assembly to recognize them with devout thankfulness. Christians are exhorted to remember them that are over them in the Lord, to know them that guide them, and those who addict themselves to the ministry of the saints, and those who have spoken to them the word of life. Were they to refuse to do so, they would only be forsaking and rejecting their own mercies, for all things are theirs. (See Rom. 12:3-8; 13For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 4For as we have many members in one body, and all members have not the same office: 5So we, being many, are one body in Christ, and every one members one of another. 6Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:3‑8)
3Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6Among whom are ye also the called of Jesus Christ: 7To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. 8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. (Romans 1:3‑8) Cor. 3:21-23; ch. 12, ch. 14, 16:15; Gal. 1:11-1711But I certify you, brethren, that the gospel which was preached of me is not after man. 12For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. 13For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: 14And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 15But when it pleased God, who separated me from my mother's womb, and called me by his grace, 16To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. (Galatians 1:11‑17); Eph. 4:7-16; 17But unto every one of us is given grace according to the measure of the gift of Christ. 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 15But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: 16From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:7‑16)
7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12That we should be to the praise of his glory, who first trusted in Christ. 13In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. 15Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16Cease not to give thanks for you, making mention of you in my prayers; (Ephesians 1:7‑16) Thess. 5:12-13; Heb .13:7,17; 1 Peter 4:10-11.)
All this is simple enough. We can easily see where a man is divinely qualified for any department of ministry. It is not if a man say he has a gift, but if he in reality has it. A man may say he has a gift on the same principle as he may say he has faith (James 2:1414What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? (James 2:14)), and it may only be, after all, an empty conceit of his own ill-adjusted mind, which a spiritual assembly could not recognize for a moment. God deals in realities. A divinely- gifted evangelist is a reality; a teacher is a reality; a pastor is a reality; and such will be duly recognized, thankfully received, and counted worthy of all esteem and honor for their work’s sake.
Now we hold that unless a man has a bona fide gift imparted to him by the Head of the Church, all the instruction, all the education, and all the training that men could impart to him would not constitute him a Christian minister. If a man has a gift, he is responsible to exercise, to cultivate, and to wait upon his gift.
But unless a man has a direct gift from Christ, though he had all the learning of a Newton, all the philosophy of a Bacon, all the eloquence of a Demosthenes, he is not a Christian minister. He may be a very gifted and efficient minister of religion, so called; but a minister of religion and a minister of Christ are two different things. And further, we believe that where the Lord Christ has bestowed a gift, that gift makes the possessor thereof a Christian minister, whom all true Christians are bound to own and receive, quite apart from all human appointment: whereas, though a man had all the human qualifications, human titles and human authority which it is possible to possess, and yet lacked that one grand reality, namely, Christ’s gift, he is not a minister of Christ.
We thank God for Christian ministry, and we feel assured that there are many truly gifted servants of Christ in the various denominations around us, but they are ministers of Christ on the ground of possessing His gift, and not, by any means, on the ground of man’s ordination. Man cannot add anything to a heaven-bestowed gift. As well might he attempt to add a shade to the rainbow, a tint to the violet, motion to the waves, height to the snowcapped mountains, or daub with a painter’s brush the peacock’s plumage, as attempt to render more efficient by his puny authority the gift which has come down from the risen and glorified Head of the Church. Ah no! the vine, the olive and the fig-tree, in Jotham’s parable (Judges 9) did not need the appointment of the other trees. God had implanted in each its specific virtue. It was only the worthless bramble which hailed with delight an appointment that raised it from the position of a real nothing to be an official something. Thus it is with a divinely-gifted man. He has what God has given him: he wants, he asks no more. He rises above the narrow enclosure which man’s authority would erect around him, and plants his foot upon that elevated ground where prophets and apostles have stood. He feels that it lies not within the range of the schools and colleges of this world to open to him his proper sphere of action. They do not need to provide a setting for the precious gem which sovereign grace has imparted. The hand which has bestowed the gem can alone provide the proper setting. The grace which has implanted the gift can alone throw open a proper sphere for its exercise. What! can it be possible that those gifts which emanate from the Church’s triumphant and glorious Lord are not available for her edification until they are dragged through the mire of a heathen mythology? Alas for the heart that can think so! As well might we say that the fatness of the olive and the pure blood of the grape must be mingled with the contents of a quagmire to render them available for human use.
But it will be asked, “Were there not elders and deacons in the early Church, and ought we not to have such likewise?” Unquestionably there were elders and deacons in the early Church. They were appointed by the apostles, or those whom the apostles deputed: that is to say, they were appointed by the Holy Spirit—the only One who could then, or can now, appoint them. We believe that only God can make or appoint an elder, and therefore for man to set about such work is but a powerless form, an empty name. Men may, and do, point us to the shadows of their own creation, and call upon us to recognize in those shadows divine realities, but when we examine them in the light of Holy Scripture, we cannot even trace the outline, to say nothing of the living, speaking features of the divine original. We see divinely-appointed elders in the New Testament, and we see humanly-appointed elders in the professing Church, but we can by no means accept the latter as a substitute for the former. We cannot accept a mere shadow in place of the substance. Neither do we believe that men have any divine authority for their act when they set about making and appointing elders. We believe that when Paul, or Timothy, or Titus, ordained elders, they did so as acting by the power and under the direct authority of the Holy Spirit; but we deny that any man, or body of men, can so act now. We believe it was the Holy Spirit then, and it must be the Holy Spirit now. Human assumption is perfectly contemptible. If God raises up an elder or a pastor we thankfully own him. He both can and does raise up such. He does raise up men fitted by His Spirit to take the oversight of His flock, and to feed His lambs and sheep. His hand is not shortened that He cannot provide those blessings for His Church even amid its humiliating ruins. The reservoir of spiritual gift in Christ the Head is not so exhausted that He cannot shed forth upon His body all that is needed for its edification. We feel that were it not for our impatient attempts to provide for ourselves by making pastors and elders of our own, we should be far more richly endowed with pastors and teachers after God’s own heart. We need not marvel that He leaves us to our own resources when by our unbelief we limit Him in His.
Instead of “proving” Him, we “limit” Him, and therefore we are shorn of our strength and left in barrenness and desolation, or, what is worse, we take the miserable provisions of human expediency. However, we believe it is far better, if we have not God’s reality, to remain in the position of real, felt, confessed weakness than to put forth the hollow assumption of strength; we believe it is better to be real in our poverty than to put on the appearance of wealth. It is infinitely better to wait on God for whatever He may be pleased to bestow, than to limit His grace by our unbelief, or hinder His provision for us by making provision for ourselves.
We ask, where is the Church’s warrant for calling, making or appointing pastors? Where have we an instance in the New Testament of a Church electing its own pastor? Acts 1:23-2623And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24And they prayed, and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, 25That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles. (Acts 1:23‑26) has been offered as proof. But the very wording of the passage is sufficient to prove that it furnishes no warrant whatever. Even the eleven apostles could not elect a brother apostle, but had to commit it to higher authority. Their words are, “THOU, LORD, which knowest the hearts of all, show whether of these two Thou hast chosen.” This is very plain. They did not attempt to choose. God knew the heart. He had formed the vessel. He had put the treasure therein, and He alone could appoint it to its proper place.
It is very evident, therefore, that the case of the eleven apostles calling upon the Lord to choose a man to fill up their number affords no precedent whatever for a congregation electing a pastor: it is entirely against any such practice. God alone can make or appoint an apostle or an elder, an evangelist or a pastor. This is our firm belief, and we ask for Scripture proof of its unsoundness. Human opinion will not avail; tradition will not avail; expediency will not avail. Are we taught from the word of God that the early Church ever elected its own pastors or teachers? We positively affirm that there is not so much as a single line of Scripture in proof of any such custom. If we could only find direction in the Word of God to make and appoint pastors, we should at once seek to carry such direction into effect; but in the absence of any divine warrant we could only regard it as a mimicry on our part to attempt any such thing. Why was not the church at Ephesus, or why were not the churches at Crete, directed to elect or appoint elders? Why was the direction given to Timothy and Titus without the slightest reference to the Church, or to any part of the Church? Because, as we believe, Timothy and Titus acted by the direct power and under the direct authority of God the Holy Spirit, and hence their appointment was to be regarded by the Church as divine.
The appointment of deacons in Acts chapter 6 has been offered as proof of the rightness of a congregation electing its own pastor, but the proof fails in every particular. In the first place, the business of those deacons was to “serve tables.” Their functions as deacons were temporal, not spiritual. They might possess spiritual gift independently altogether of their deaconship. Stephen did possess such.
Although the disciples were called upon to look out for men competent to take charge of their temporal affairs, yet the apostles alone could appoint them. Their words are, “Whom we may appoint over this business.” In other words, although there is a vast difference between a deacon and a pastor, between taking charge of money and taking the oversight of souls, yet even in the matter of a deacon the appointment in Acts 6, was entirely divine, and hence it affords no warrant for a church electing its own pastor.
We might further add that office and gift are clearly distinguished in the Word of God. There might be, and were, many elders and deacons in any given church, and yet the fullest and freest exercise of gift was when the whole church came together into one place. Elders and deacons might or might not have the gift of teaching or exhortation. Such gift was quite independent of their special office. In 1 Corinthians 14, where it is said, “Ye may all prophesy one by one,” and where we have a full view of the public assembly, there is not a word about an elder or a president of any kind whatever.
But where have we anything like this now? Where is the Timothy or the Titus now? Where is there the least intimation in the New Testament that there should be a succession of men invested with the power to ordain elders or pastors? True, the apostle Paul, in his second epistle to Timothy, says, “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:22And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timothy 2:2)). But there is not a word here about a succession of men having power to ordain elders and pastors. Assuredly teaching is not ordination; still less is it imparting the power to ordain. If the inspired apostle had meant to convey to the mind of Timothy that he was to commit to others authority to ordain, and that such authority was to descend by a regular chain of succession, he could and would have done so, and in that case the passage would have run thus: “The power which has been vested in you, the same do thou vest in faithful men, that they may be able also to ordain others.” Such, however, is not the case, and we deny that there is any man or body of men now upon earth possessing power to ordain elders, nor was that power or authority ever committed to the Church. We hold it to be absolutely divine, and therefore, when God sends an elder or a pastor, an evangelist or a teacher, we thankfully appreciate the heaven-bestowed gift, but we desire to be delivered from all empty pretension. (Let the reader carefully note that gifts, as evangelists, pastors, teachers, prophets, being given directly by the Head of the Church for the edification of His people on earth (see Ephesians 4:8-138Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: (Ephesians 4:8‑13)) were never appointed or “licensed” by apostolic hands or any others. Elders and deacons were to act as guides and to serve in the assemblies in which they had their place. To this position or office they were appointed by an apostle, or one sent by him. [ED.]) We will have God’s reality or nothing. We will have heaven’s genuine coin, not earth’s counterfeit. Like the Tirshatha of old, who said “that they should not eat of the most holy things till there stood up a priest with Urim and Thummim” (Ezra 2:6363And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. (Ezra 2:63)), so would we say, let us rather, if it must be so, remain without office-bearers than substitute for God’s realities the shadows of our own creation. Ezra could not accept the pretensions of men. Men might say they were priests, but if they could not produce the divine warrant and the divine qualifications, they were utterly rejected. In order for a man to be entitled to approach the altar of the God of Israel, he should not only be descended from Aaron, but also be free from every bodily blemish. (See Leviticus 21:16-2316And the Lord spake unto Moses, saying, 17Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. 18For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, 19Or a man that is brokenfooted, or brokenhanded, 20Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; 21No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. 22He shall eat the bread of his God, both of the most holy, and of the holy. 23Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the Lord do sanctify them. (Leviticus 21:16‑23).) So now, in order for any man to minister in the Church of God, he must be a regenerated man, and he must have the necessary spiritual qualifications. Even Paul, in his powerful appeal to the conscience and judgment of the church at Corinth, refers to his spiritual gifts and the fruits of his labor as the indisputable evidences of his apostleship. (See 2 Corinthians 10, 12.)
Before dismissing the subject of the Christian Ministry, we would remark on the practice of laying on of hands, which is presented in the New Testament in two ways. First, we find it connected with the communication of a positive gift. “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery” (1 Tim.4:14). This is again referred to in the second epistle: “Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands” (2 Tim. 1:6). This latter passage fixes the import of the expression “presbytery,” as used in the first epistle. Both passages prove that the act of laying on of hands in Timothy’s case was connected with the imparting of a gift. But secondly, we find the laying on of hands adopted simply for the purpose of expressing full fellowship and identification, as in Acts 13:33And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:3). It could not possibly mean ordination in this passage, inasmuch as Paul and Barnabas had been in the ministry long before. It simply gave beautiful expression to the full identification of their brethren in that work unto which the Holy Spirit had called them, and to which He alone could send them forth.
Now we believe that the laying on of hands as expressing ordination, if there be not the power to impart a gift, is worth nothing, if indeed it be not mere assumption, but if it be merely adopted as the expression of full fellowship in any special work or mission, we should quite rejoice in it. For example, if two or three brethren felt themselves called of God to go on an evangelistic mission to some foreign land, and that those with whom they were in communion perceived in them the needed gift and grace for such a work, we should deem it exceedingly happy were they to set forth their unqualified approval and their brotherly fellowship by the act of laying on of hands. Beyond this we can see no value whatever in that act.
Important Christian Truth
Having thus, so far as our limits would permit, considered the questions of the Sabbath, the Law, and the Christian Ministry, having shown that we honor and observe the Lord’s day, that we give the Law its divinely appointed place, and finally, that we hold the sacred and precious institution of the Christian Ministry, we might close this paper, did we not feel called upon to present a few other points. In our general teaching and preaching we seek to set forth the fundamental truths of the gospel, such as the doctrine of the Trinity; the eternal Sonship; the personality of the Holy Spirit; the absolute inspiration of Holy Scripture; the eternal counsels of God in reference to His elect; the fullest and freest presentation of His love to a lost world; the solemn responsibility of everyone who hears the glad tidings of salvation to accept the same; man’s total ruin by nature and by practice; his inability to help himself in thought, word, or deed; the utter corruption of his will; Christ’s incarnation, death, and resurrection; His absolute deity and perfect humanity in one person; the perfect efficacy of His blood to cleanse from all sin; perfect justification and sanctification by faith in Christ, through the operation of God the Holy Spirit; the eternal security of all true believers; the entire separation of the Church in calling, standing and hope from this present world.
Then, again, we hold, in common with many of our brethren in the denominations, that the hope of the believer is set forth in these words of Christ: “I will come again and receive you unto Myself; that where I am, there ye may be also” (John 14:33And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:3)). We believe that the early Christians were converted to “that blessed hope”—that it was the common hope of Christians in apostolic times. To offer proofs would swell this paper into a volume.
Furthermore, we believe that all disciples should meet on the first day of the week to break bread (Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7)) and when so met, they should look to the Head of the Church to furnish the needed gifts, and to the Holy Spirit to guide in the due administration of these gifts.
As to the scriptural ordinance of baptism, we look upon it as a beautiful exhibition of the truth of the believer’s identification with Christ in death. (See Matthew 28:1919Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19); Mark 16:1616He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:16); Acts 2:38,41; 8:38; 10:47-48; 16:3338Then Peter said unto them, 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. (Acts 2:38)
41Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. (Acts 2:41)
38And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. (Acts 8:38)
47Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:47‑48)
33And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. (Acts 16:33); Romans 6:3-43Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore 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. (Romans 6:3‑4).)
As regards the precious institution of the Lord’s Supper, we believe that Christians should celebrate it on every Lord’s day, and that in so doing they commemorate the Lord’s death until He come. We believe that as baptism sets forth our death with Christ, so the Lord’s Supper sets forth Christ’s death for us. We do not see any authority in the Word of God for regarding the Lord’s Supper as “a sacrifice,” “a sacrament,” or “a covenant.” The word is, “This do in remembrance of Me.” (See Matthew 26:26-2826And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:26‑28); Mark 14:22-2422And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. 23And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. 24And he said unto them, This is my blood of the new testament, which is shed for many. (Mark 14:22‑24); Luke 22:19-20; 119And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (Luke 22:19‑20)
19And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. 20And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. (Luke 1:19‑20) Corinthians 11:23-26.)
The above is a very brief but explicit statement of what we hold, and preach and practice. We meet in public: our worship meetings, our prayer meetings, our reading meetings, our lectures, our gospel preachings, are all open to the public.
We would in closing urge the reader to “search the Scriptures.” Let him try everything by that standard. Let him see to it that he has plain Scripture for everything with which he stands connected. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa. 8:2020To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. (Isaiah 8:20)).
We can honestly say we love with all our hearts all those who love our Lord Jesus Christ in sincerity and wherever there is one who preaches a full, free and an everlasting salvation to perishing sinners, through the blood of the Lamb, we wish him well in the name of the Lord.
We now commend to the blessing of the Father, and of the Son, and of the Holy Spirit. If he be a true believer, we pray that in his course down here he may be a bright and faithful witness for his absent Lord. But if he be one who has not yet found peace in Jesus, we would say to him, with solemn emphasis and earnest affection, “Behold the Lamb of God, which taketh away the sin of the world!” (John 1:2929The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. (John 1:29)).
C. H. Mackintosh
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