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TRUE CHURCH 


AND ITS 


Characteristics 


UNITY, 5 
PEACE anp PURITY. 


Jacob Sai Lebwa 
Pe LS 


TRUE CHRISTIANITY 


Is clearly set forth in the following works, which will 
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The True Ghurch. 


“And Simon Peter answered and said, Thou art 
the Christ, the Son of the living God.” 


“And I say 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”’ (Mat. 
Xvi. L618.) 


“Hor other foundation can no man lay than that 
is laid, which is Jesus Christ.’’ = (1 Cor. m1, 11.) 


HE confession of Peter, ‘‘Thou art the 
Christ the son of the living God,’’ con- 
tains the fundamental principle of the office 
of Christ as Prophet, Priest, and King. 
Upon these principles: Christ’s sinlessness ; 
his fulfilling of the law by perfect obedi- 
ence; hissacrificial offering or atonement 
upon the cross; his resurrection and as- 
cension to the right hand of the Father ; — 
upon these as a foundation, he has built 
his church, and all the craft, strategy, and 
devices of the devil, together with temporal 
death shall not prevail against it. 
The church consists of true and faithful 


individuals who have awakened to a knowl- © 
edge and asense of their sins, have repented 


and forsaken their former course of hife, and 
have sought and obtained remission, pardon 


| 





a I Re ers Se ae ee 


and peace by faithin the merit and right- 
eousness of Jesus Christ. Such regenerated 
persons are renewed to the divine image and: 
are heirs of the heavenly inheritance. 

The church of Christ, as visibly organized 
upon the earth, was established on the day 
of Pentecost; at which time three thousand 
souls were truly converted. By tne preaching 
of the Apostles they were convinced of their 
guilt, and gladly received the message of 
free salvation. ‘Their conversion was sud- 
den but not transient, and was a real change 
wrought in their souls by the Holy Ghost. 
‘They were steadfast in the Apostles’ doctrine, 
and ‘They that gladly received his word 
were baptized; and the same day there were 
added unto them about three thousand 
souls.’’ (Acts 11., 41.) ‘And the Lord added 
to the church daily such as should be saved.’’ 
CA Conan 7) 

In the consideration of the chahiees of the 
church of Christ, we will observe the follow- 
ing order: First, The unity of the church ; 
second, Its peaceable character ; and third, 
Its purity. 





THE UNITY OF THE CHURCH. 


We will now inquire what scriptural testi- 
mony can be produced confirmatory of the 
doctrine of the unity of the church. 

We will ask our dear friends who read these 
pages to have patience with us while we direct 
their attention to a few of the many figures, 
types, and predictions of the old testament 
bearing on the subject under consideration, 

In the garden of Eden we find a clear type 
or figure of the church, in Eve, the mother 
of mankind. Adam, in whom the human race 
- began, was a type of Christ, of him through 
whom the race should be restored. ‘The deep 
sleep of Adam, the opening of his side, and 
the forming of Eve from the rib taken from 
his side; the consequent union between 
them, thus fittingly expressed: ‘‘This is now 
- bone of my bones, and flesh of my flesh,”’ 
acomplete and indissoluble pnion, are true 
figures of Christ’s death, of the opening of 
his side, of his resurrection and the regen- 
_ eration of his people wrought through his 
death, whom he accepts as his church and 
bride. The apostle Paul bears witness to 
the above, when he writes upon marriage: 
«This isa great mystery, but Ispeak concern- 
ing Christ and the church.’’ (Eph. v. ,32.) 
‘-My dove, my undefiled is but one; she is 


4 
the only one of her mother, she is the choice 
one of her that bare her,” (Sol. vi., 9.) 


TYPES AND FIGURES. 


Solomon wrote figuratively and prophetic- 
ally of the church, under the figure of the 
bride and bridegroom. He represents the 
love of Christ for his church, ‘and her devo- 
tion tohim. ‘This text clearly witnesses the 
unity of the spouse or church of Christ. 

The Hebrews werea type of the church 
and of unity. Upon that memorable night 
when the destroying angel passed through 
the land of Egypt and slew the firstborn of 
all the Egyptians, but passed over the houses 
of the Hebrews; they were separated from 
the Egyptians, and were in their houses, - 
sheltered by the blood of the Pascal lamb. 
«‘And the blood shall be to you for a token, 
and when I see the blood I will pass over 
you.” (Exodus xii., 13) | The blood upon 
the side posts and the upper door posts of 
their houses; was representative of the blood 
of Jesus Christ which saves all those who 
believe in him. 

By virtue of the blood, the first born of 
the Hebrews were saved from death, and 
they as a people and congregation were 
effectually separated from the Egyptians. 
The Pascal lamb was to be without blemish; 
a male of the first year. It was to be offered 
whole, not a‘bone to be broken: ‘‘In one 





5 

~ house Shall it be eaten: thou shalt not carry 
forth aught of the flesh abroad out of the 
house.’’ The roasting of the passover lamb 
is a fitting representation of the sufferings of 
Christ for us. The unleavened bread repre- 
sents the practical separation from sin by all 
who are redeemcd in his blood. ‘The bitter 
herbs symbolize the suffering of the saints for 
Christs sake, to be associated with Christ in 
his glory we must also be associated with him 
in his suffering. The Hebrews, or literal — 
Israel, were sheltered by the blood of the lamb; 
they were separated from the Egyptians, shut 
up in their houses, one united people, in the 
attitude of pilgrims. With their loins girded 
their shoes on their feet and their staves in 
their hands. Truly a fitting type of the spirit- 
ual Israel redeemed in the blood of Christ 
associated with him by living faith and uni- 
ted with one another by love. 

We believe that the literal Israel isangure 
of the spiritual Israel, the church of Jesus 
Christ. God made choice of Israel as a pecu- 
har treasure.. The feast of the passover had 
significance only tothem. The tabernacle, 
and afterwards the temple, was designed 
only for that peculiar people. Since all the 
males were circumcised to qualify them for 
the enjoyment of the immunities, privileges 
and blessings of an Israelite, it clearly follows 
that all true believers in Jesus: Christ are cir- 
cumcised with the circumcision made with- 
out hands in putting off the body of the sins 


6 


of the flesh. To the literal Israel there was 
one law for the home-born and the stranger. 
To the spiritual Israel or church of Christ 
there is but one rule of life. ‘“Now the God 
of patience and consolation grant you to be 
like-minded one toward another according 
to. Christ Jesus.’? (Romans, xv., 5. 6.) 


THE TEMPLE AS A TYPE. 


The temple at Jerusalem symbolize the 
true temple not made with hands whose 
maker and builder is God. ‘Ye are God’s 
building.’’ (1 Cor. ili., 9. )°’Jesus Christ 
himself being the chief corner stone; in 
whom all the building fitly framed to-. 
gether groweth unto a holy temple in the 
Lord.’’ (Eph. ii., 21.) Through regen- 
eration, souls are restored t§ the divine 
life are spiritually minded and have fellow- 
ship one with another. Such souls constitute 
the spiritual temple of which the literal tem- 
ple wasatype. ‘For where two or three are 
gathered together in myname, there am I in 
the midst of them.’’ (Matt. xviii., 20.) 

The temple built by Solomon was a fit 
type of the church; the material was_pre- 
prepared before it was brought thither; so 
that “there was neither hammer nor axe nor 
any tool of iron heard in the house while 
_ it was building.’”’ (1 Kings vi.,7.)This figure 

or type should impress all seriously dis- 
posed persons, from the fact of the frequent 


7 | 
allusions to it by the Apostles of Christ. 
In the preparation of the material for the 
building of the literal temple different classes 
of workmen were employed. The felling 
of the trees and the quarrying of the stones 
was one service; the dressing and squar- 
ing of the material was another; the plac- 
ing of it was still another service. . In the 
economy of the salvation of sinners and 
the rearing of the spiritual temple, there 
are different stages of preparatory werk. 
The Sinaitic law —the ministration of 
condemnation, renders the first service to 
the slumbering sinner. Its proclamation is 
in effect, “‘Awake thou that sleepest.’’ Its 
work was manifest on the day of Pentecost 
when three thousand persons were awakened 
to a sense of:their lost condition and ex- 
claimed, ‘‘Men and brethren what shall we 
do?” The service of felling the lofty cedars, 
and that of lifting the massive and ill shapen 
stones from their resting places preparatory 
to the building of the literal temple was rep- 
resentative of the service of the law to the 
Sinner, 


JOHN THE BAPTIST, 


The ministration of John the Baptist, fol- 
lows that of the law. ‘Prepare ye the way 
of the Lord, and make his paths straight.’’ 
<‘And he shall turn the hearts of the fathers 
to the children, and the hearts of the chil- 





8 
dren to the fathers.’’ (Mag, iv., 6.) John 
taught repentance and reformation of life. 
The sound ofthe trumpet exceeding loud 
and the peals of thunder from mount Sinai 
areno more heard; the ascending smoke, as 
of a furnace and the quaking of the mount 
are nO more witnessed. Yet the law once 
engraven on tables of stone still survives. It 
continues to be the ministration of condem- 
nation,— the schoolmaster to bring sinners 
to Christ, John the Baptists once familiar 
and well known form haslong since disap- 
peared from earth, but his mission lives, — 
the mission of preparing the heart for the re- 
ception of Christ. The’effect of John the 
Baptists ministration was and is yet, amoral 
reformation. Jesus Christ the heavenly arch- 
itect perfects the material. ~ He will pardon 
from sin ; he will renew, recreate, and sanc- 
tify them and make them fit material for the 
spiritual temple. ‘Ye also as lively stones 
are built up a spiritual house, an holy priest- 
hood, to offer up spiritual sacrifices accept- 
able unto God by Jesus Christ.’’ (Peter ii., 
5.) “For ye are the temple of the living God; 
as God hath said, I will dwell in them and 
walk in them andIwill be their God and 
they shall be my people.’’ (2 Cor, v1., 16.) 
“Know ye not that ye are the temple of God 
and that the spirit of God dwelleth in you.”’ 
(1 Cor. iii., 16.) “<Ye who’ were dead in 
sins and trespasses ‘hath he quickened.”’ 





9 
- Here the Apostles employed typical lan-. 
guage, regarding the temple, its priesthood 
and sacrifices. The temple was the center 
of Jehovahs worship ; all acceptable worship 
had reference to the temple service, 
Instructive lessons can also be drawn 
from that which existed within the temple. 
The vail separating. between the holy place 
and the most holy, showing that the hand 
writing of ordinances was not yet removed 
and that the way was not yet open for admit- 
tance to fellowship and communion with 
God. The vail is taken away in Christ. 
The High Priest who entered the holy of’ 
holies once a year to make an offering for his 
own sins and for those of all the people, a fit 
type of Jesus Christ who entered the true 
holy of holies with hisown bloodand madea 
perpetual offering for the sins of his people. 
The ark of the covenant made of shittim 
wood overlaid with gold, covered with the 
-mercy seat of solid gold, and at each enda 
cherubim looking towards each other and 
covering with their wings the whole surface. 
It contains the two tables of the law, Aaron’s 
rod and the golden pot that had manna, 
The ark may be considered a figure of asanc- 
tified heart ; the wood representing humanity, 
the covering of gold representing the right- 
eousness of Christ; the law written upon ta- 
bles of stone a symbol of the law of lifein 
Christ Jesus written upon the fleshly table 
of the heart; the mercy seat of pure gold 


IO 


a fit emblem of Jesus Christ who was sin- 


less, — the embodiment ofall that was good, 


the Savior of mankind; the two cherubims. 


—as figures of the old and new covenant. 
The law and the prophets pointed forward 
to Christ, and the gospel directs us to 
what Christ has accomplished. 


THE LEVITICAL PRIESTHOOD. 
The Levites and their service at the tem- 


ple was figurative of the service of John the. 


baptist and his disciples. The service of the 
Levites was preparatory. They served the 
priests in the ministrations of the temple. 
They brought to them the things necessary 
for the sacrifice. They had themselves to 
be prepared for their office. ‘Thus shalt 
thou do unto them tocleanse them : sprink- 
le water of purifying upon them and let them 
shave all their flesh, and let them wash their 
clothes, and so make themselves clean. 


| (Numbers vill,,7.) The priests were a figure | 


ot the redeemed of the Lord under the new 
covenant, ‘Ye are a Royal priesthood.’’ 
Every Christian is a priest; he through the 
Spirit offers his body a living sacrifice holy 
and acceptable to God. He seeks to glorify 
his Creator in body and spirit. 


UNITY FORETOLD BY PROPHECY. ” 


‘‘Behold, the days come, saith the Lord, 
that I will make a new covenant with the 
house of Israel, and with the house of Judahs, 


Il 


not according to the covenant that I made 
with their fathers in the day that I took 
them by the hand to bring them out of the 
land of Egypt; which my covenant they 
brake. although Iwas an husband unto them, 
saith the Lord. But this shall be the cov- 
enant that I will make with the house of 
Israel after those days, saith the Lord ; I 
will put my law in their inward parts, and 
write it in their hearts: and will be their 
God, and they shall be my people: and 
they shall teach no more every man his neigh- 
bor, and every man his brother, saying, 
Know the Lord: for they shall all know me, 
from the least of them unto the greatest of 
them, saith the Lord : for I will forgive their 
iniquitiy, and I will remember their sins no 
mores, 7C) et. Xx 5°31 -.34°) Paul, in; this 
epistle to the Hebrews (viili., 8 to 14,) is 
witness that the prediction of the prophet 
was fulfilled upon the day of Pentecost, and 
that it will continue to be fulfilled until the 
end of time. Christ hath obtained an ever- 
lasting victory over sin, death and hell, by 
virtue of his fulfillment of the holy law in 
- all its extensive spiritual requirements, of his 
atoning sacrifice, resurrection and ascension 
to the right-hand of the Father. The power 
of this victory he now by his spirit commu- 
nicates to all those who believe in him unto 
salvation. Such constitute the true Isreal of 
God, who are circumcised with the circum- 
cision made without hands, upon whose hearts 





era 


I2 


he writes hislaw; and they become his epistle 
which may be read of all men. (2 Cor. iii. ) 


Having the same law, they will have the 
same rule of life. | : 
THE SHEPHERD AND THE SHEEP. 


In the gospelof St. John, unity is taught in 
such language that should be comprehensi- 


ble toevery one. Inthe tenth chapter, Christ 


uses sheep asa type or figure of his people. 
Sheep instinctively collect together and form 
one flock. Christ is the shepherd; all true 
believers are hissheep; they know his voice 
and they follow him whithersoever he lead- 
eth them. In the sixteenth verse he says : 
<‘And other sheep I have which are not of 
this fold; them also must I bring and they 
shall hear my voice; and there shall be one 
fold and one shepherd. ee 

In the above passage Christ alludes to thie 
Gentiles who should believe in him; that 
they also will hear his voice and follow him. 
Here the language of the Apostle (Col. i11., 
10,11.) fitly applies: ‘‘And have put on the 


new man which is renewed in knowledge af-’ 


ter the image of him that created him. Where 
there is neither Greek nor Jew, circumcision 
nor uncircumcision, Barbarian, Scythian. 
bond nor free, but Christ is all, and in all.’’ 
In this parable Christ represents himself as 
the true shepherd of all the sheep... He also 


represents his ministers asshepherds, those _ 
who are divinely appointed to minister to — 


13 

_.and care for the flock. To them the Spirit 
opens the hidden treasures of the gospel, 

‘so that they can feed the flock. The minis- 
ters of Jesus Christ willingly take oversight 
of the flock out of love, not for filthy lucre ; 

the sheep (namely the members of the 
church ) hear, and follow them, for they know 
their voice. The ministers dispense to the 

members the bread of life, orthe word of 
God. The members obey them and love 

them as those who watch over their souls, 

When the members obey those who have 

the rule over them (we mean faithful minis- 
ters of Christ) they will prosper and be un- 
der the promise of the divine blessing, and 
they constitute the church of the living God, 
the ground and pillar of the truth. 


THE VINE AND THE BRANCHES. 


In the first part of the 15 chapter of John, 
Christ compares himself to a vine and _ his 
followers to branches of the vine; ‘‘ I am the 
vine and ye are the branches.’’ Since the 
branches ofa natural vine partake of the na- 
ture and the character of the vine; it follows 
that the branches in the true spiritual vine, 
Jesus Christ, partake of his nature. This par- 
able most clearly teaches the unity of all true 
believers; they are united by true living faith. 
The divine life within the soul is nourished 

by union with Christ, to which Paul bears wit- © 
_ness: ‘Nevertheless I live, yet not I but Christ 
liveth in me and the life that I now live here 





. 


14 
in the flesh, 1 live by the faith of the Son 
of God who loved me, and gave himself for 
me.’ (Gal.ii, 20.) Some of our friends claim- 
ing that the branches in the vine represent 


the different churches or denominations, try 


to support divisions by the above parable. 
Such a claim is untenable, for the following 
reasons; ifthe different denominations were 
branches in the vine, they would receive 
spiritual life from it and produce the same 
kind of fruit: they would then be of one 
mind, joined in the same judgment and would 
speak thesame thing, which would end divi- 
sions, since there would no. longer be a cause 
for them. Every intelligent person knows 
that such unity as here mentioned does not 
exist among the professors of the Christian 
religion. For example there are those of our 
friends who maintain that it is lawful for 
Christians tosweara legal oath; to sue at the 
law to obtain justice; to wage just wars; to 
baptize infants; to retain known unrepentant 
sinners in the church, and that they may dif- 
fer in doctrine and practice tosuch an extent 
as to necessitate separate organizations, There 
are others of our friends who testify earnestly 
against many of the above privileges and 
refuse the communion to those holding such 
views. There are again others who reject 
all of these privileges and practices as anti- 


christian. How canany oneclaim that these — 


are all branches in the vine and partakers of 


the divine nature? Such discordant. elements _ 





Siete 15 
cannot possibly emanate from the Lord. 


CHRIST’S PRAYER FOR UNITY. 


In John xvii., is recorded Christs high- 
priestly prayer:’’Neither pray I for these 
alone, but for them also which believe on me 
through their word ; that they all may be one, 
as thou Father art in me, and I thee, that they 
also may be one in us, that the world may be- 
lieve thou hast sent me.’’ The above prayer 
Christ offered in behalf of all his people until 
the end of time. It impresses the mind with 
the idea of a real unity. Christ primarily 
prayed for his disciples, probably including 
the seventy, that they might be united in faith 
and practice; but he also prayed for those 
who through all time should believe on him 
through their word that they also should be 
in perfect unity. Every Christian believes 
that Christ’s prayer reflected the divine will 
and therefore was answered. The result of 
Christ’s redemption could not be anything 
but unity; he came to take the armor from 
the strong man armed, to destroy his work 
in the hearts of men; to renew them to the 
divine imageand to bring them in harmony 
with the divine economy. Upon the day of 
Pentecost the above prayer was verified: ‘‘And 
- the multitude of them that believed were of 
one heart and of one soul. ’’( Acts. iv. , 32.) 

The human body is used as a figure of the 
unity of the church, it being composed of 





TO 

many members, and all the members of that 
one body, being many, are one body; so 
also is Christ. For by one spirit are we all 
baptized into one body whether we be Jew 
or Gentile, whether we be bond or free; 
and have been all made to drink into one 
spirit.) Cr Cor, xxit, 12573.) * Butispeane 
ing the truth in love, may grow up into him 
in all things, which isthe head, even Christ; 
from whom the whole body fitly joined to- 
gether and compacted by that which every 
joint supplieth, according to the effectual 
working in the measure of every part, mak- - 
eth increase ofthe body unto the editying of 
itself in love. (Eph. iv., 16.) 


« ORDINANCES POINT TO UNITY. +» = 


The ordinances commanded by Jesus Christ 
and required of his church, carry with them 
the lesson of unity. There are three: Bap- 
tism, the Lord’s Supper and Feet-washing. 
‘“Go ye therefore and teach all nations, 
baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost, teach- 
ing them to observe all things whatsoever 
I have commanded you: and, lo, I am with. 
you alway, even unto the end of the world.”’ 
(Mat. xxill., 19, 20.) 

According to the above no one shall be © 
admitted as a member of the church, unless 
he has come to a saving knowledge of the © 
God-head. In John xvii., we read: ‘‘This 
is life eternal, to know thee the only true 


> a 


17 


God, and Jesus Christ whom thou hast sent.’’ 


It is generalyacceded that no one should be 
received into the church, unless he believes 
in Jesus Christ as the savior of sinners, He 
cannot realize Christs saving power, until 


he hasa knowledgeof the purity and holiness 


of God and through the spirituality of this 
knowledge he realizes his defiled and lost 
condition, and can appreciate and accept the 
offer of peace and pardon by faith in Jesus 


Christ. “Therefore being justified by faith 


we have peace with God through our Lord 
Jesus Christ’? (Rom. v. 1.) 

Penitent believing persons are proper sub- 
jects for baptism and church membership. 


They may be baptized in the name of the Fa- 


ther, since they recognize his righteousness, 
his love and his mercy: in the name of the 
Son, since they accept him as their right- 
eousness, sanctification and redemption: in 
the name of the Holy Ghost, since they have 
come under his enlightening and purifyng 
influence. 

A fit subject. for baptism is in harmony 
with the heavenly economy, which includes 
the exercise of supreme love to God and the 
practice of loving our neighbors as ourselves: 
wanting this change no one can fitly be 


_hantized in the names of the trinity. Baptism 


re 


is a representation of having put on Christ, 
the Savior of mankind, who came to 


seek. and to save that which was lost, 


18 


- py faith, with his cleansing virtues. This 


ordinance is representative of union with 
Christ and is designed as an induction into 
the visible church, whichis the earthly home 
of saved souls, It clearly involves the idea 
of unity, 

Water baptism will not avail without the 
spiritual baptism. ‘The prophet Joel foretold 
this baptism, ( Joel ii.,28,29. ) ‘1 will pour out 
my spirit upon all desh: and also upon the 
servants and upon the handmaids in those 
days will I pour out my spirit’? When Peter 
witnessed the Holy Ghost falling upon 
Cornelius and those of his house,he remem- 
bered the word of the Lord: “Ye shall be 
baptized with the Holy Ghost’’ John the 
baptist testified : He that cometh after me 
shall baptise you with the Holy Ghost and 


with fire. For as many as are baptized into 


Jesus Christ are baptized into his death, It 
is the soul that is baptized into Christ by the 
Holy Ghost. Believers or Christians have 
died unto sin and have by faith arisen to new- 
ness of life and have been freed from the law 
of sin and death by the law of the spirit of 
life in Christ Jesus. They are led by the 
spirit of God and are sons and daughters of 
God. ‘They are baptized by one spirit into 


one body and made to drink into one Spirit. - 


There is one body and one Spirit, one God 
who is father of all. 


From the above, the following conclusions 


=a 
Se 


. 19 
arereached. First: Water baptism is an in- 
itiatory ordinance into the visible church of 
Christ. ‘‘Then they that gladly received 
his word were baptized; and the same day 
there were added unto them about three thou- 

sand souls.’’ (Acts, ii.,41.) Second: It isa 
_ representation or expression of an inward 
state, viz. of a death to sin, crucifixion with 
Christ and of a spiritual resurrection, and of 
a consecration of body and soul to the Lord. 
“The like figure whereunto even baptism 
doth also now save us, not the putting away 
of the filth of the flesh, but the answer of a good 
conscience toward God, by the resurrection 
of Jesus Christ.’’ (1Peter iii.,21) Noone can 
have the answer of a good conscience, but by 
living, saving faith in Christ. Third: Itisa 
fruit of obedience. ‘‘Here is water ; what doth 
hinder me to be baptized?” (Acts viil.,36.) 
“But when they believed Philip preaching 
the things concerning the kingdom of God, 
in the name of Jesus Christ, they were bap- 
tized, both men and women. (Acts viii., 12.) 


THE EUCHARIST OR COMMUNION. 


This consists of breaking the bread and 
drinking the cup. ‘‘And 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, and he took the cup, 


_and gave thanks, and gave it to them, saying, 
Drink ye all of it; for this is my blood of the 


20 


new testament, which is shed for many for the 
remission ofsins.” (Mat.xxvi.,28.) Luke 
records the Lord’s words thus: ‘This do in 
‘remembrance of me.’’ ‘‘For I have received 
of the Lord that which I also delivered unto 
you, That the Lord Jesus the same night in 
which he was betrayed, took bread: and when 
he had given thanks, he brake it, and said, 
Take eat,this is my body, which was broken 
for you, this do in remembrance ofme. After 
the same manner also he 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. For as 
often as ye eat this bread, and drink this cup, 
ye do shew the Lord’s death till he comes.’’ 
(1 Cor.xi.,23 — 26.) 

By this ordinance the church commemo- 
rates the death of Christ. His death involves 
the fullfilment of the holy law; his atoning 
sacrifice upon the cross, and triumphant res- 
urrection and ascension tothe Father. Its 
effects are the taking of the armor from the 
strong man armed; the destruction of the 
work of the devil in the hearts of Christ’s 
people; the restoration to the soul of the 
divine love and image, and consequent 

gathering together of the children of God, 
who were scattered abroad. In order that the 
church may show forth Christ’s death, she 
must stand in the power of his death. To 


be in that relation is to have the spirit and : 


21 

life of Christ and the consequent unity: ‘‘For 
we being many are one bread and one body: 
for we are all partakers of that one bread.’’ - 


EOL Xe 5 7 7) 
FEET WASHING. 


For authority for observance of this ordi- 
nance, see John xiii. Feet washing em- 
blematically teaches the need, which all be- 


- lievers experience, of the service of Christ as 


intercessor in washing them of their daily de- 
filements, and the washing of one another by 
the fellowship of love, humility, forbearance 
and the practice of reclaiming erring breth- 
ren by admonition and reproof. 

We will invite the attention ‘of the reader 
to ascripture we deem very important, which 
is little practiced by the great mass of chris- 
tian professors. It is the specific rule given 
to the church by our dear Lord and Savior, 
for her preservation in the unity of the spirit 
and bond of peace: ‘‘Moreover ifthy broth- 
er trespass against thee, go and tell him his 
fault between thee and him alone: if he shall 
hear thee, thou hast gained thy brother, but 


‘if he will not hear thee, then take with thee 


one or two more, that in the mouth of two 
or three witnesses every word may be estab- 
lished. And if he shall neglect to hear them 
tellitunto the church: butifhe neglect to 
hear the church, let him be unto thee as an 
heathen man and a publican.’’ (Matt. xvili,) 


22 


The above teaches the doctrine of unity. 
very forcibly. The command is: “If thy 
brother trespass against thee.’’ All mem- 
bers of the church are brethren and sisters, 
and recognize eachother as such. In fact 
all the redeemed of the Lord are brethren ; 
they, are fellow citizens with the saints and 
of the household of God. If brethren, they 
are solemnly bound to love and serve each 
other, No matter where the church is located, 
she is one and the same in faith and doctrine. 
The seven churches of Asia, of which we 
read in Revelation, were organizations loca- 
ted in different parts of Asia Minor. The 
church at one place was the same in faith 
and practice as at other places. . It is truea 
church or organized body of believers in one 
locality may become too carnal ; lose much 
ot the ight and power of christian life, and 
suffer errors to comein; as was the case with 
five of the above named churches, as also the 
church at Corinth; when she retained for 
a time a notorious sinner and was puffed up 
notwithstanding her affliction. Butin conse- 
quence of the unity of the church, such decline 
will be discovered by members who remain 
faithful and will be reported to the church 
or elders of the church at other places, where 
the church continues sound in doctrine who 

will visit such declining church, discover the 
unfaithful ones and labor for their correction. — 
If such labor is not successful they will sep- 

‘ \ 


23 
arate them from the church, and not cease 
in their labor until order and soundness in 
faith and practice is attained. Thus the 
apostles labored in all the churches where 
there was decline in the spiritual life, 

We will revert to the command: “If thy 

brother trespass against thee, goand tell him 
his fault between thee and him alone.’’ It 
will readily be perceived that unless profess- 
edChristians are united in faith and doctrine, 
this command is impracticable. If the pop- 
ular view is correct that Christians may be 
divided in taith and practice to such an 
extent, as to result in separate and distinct 
organizations, called churches; and that it 
makes no difference to which of these church- 
es persons belong, if they only do what is 
right, then this specific and positive com 
mand of Jesus must be ignored. Ifit be true 
that the members of these different churches 
are Christians; they are brethren and are 
commanded by Christ to serve each other in 
love, to the extent, that if a brother errs, he 
who is cognizant of it, is solemnly bound to 
tell him of his fault ; if he does not hear him 
he must take one or two more with him and © 
labor for his recovery ; if he hear not these, 
the matter is to be brought before the church; 
if he hear not the church, let him be unto 
thee as a heathen man and a ena that 
is, separate him from the church, 

Does not every God-fearing person see 


= See be 


24 


that such procedure as Christ commanded 


is impossible under the conditions adverted 
_ to? Fewif any members of the many church- 
es, recognize that such duties devolve upon 
them toward members of other denomina-. 
tions, or even realize that it is a duty they 
owe toward those with whom they are asso- 
ciated in church fellowship. The view that 
true believers can be divided in doctrine and 


practice, and constitute separate and distinct © 


organizations, is at variance with New Tes- 
tament teaching, and therefore should be 
condemned by all true disciples of Christ. 

If unity of the church is a scriptural doc- 
trine, or in plainer language, if there is but 
one church of Christ, the same in faith and 
practice everywhere, the withdrawal of true 
believers from false worship will follow as a 
consequence. 

‘Those who defend divisions are recogniz- 
ed by the holy writers as enemies to the true 
and saving doctrine of Christ. ‘Mark those 
which cause offences and divisions, contrary 
to the doctrine which ye have learned and 
avoid them.’’ ( Rom. xvi., 17) ‘‘And when. 
he putteth forth his own sheep, he goeth be- 
fore them and the sheep follow him: for 
they know his voice. And a stranger will 
they not follow, but will flee from him: for 


they know not the voice of strangers.’’(John ~ 


x., 4,5) ‘‘He that transgresseth and abideth 
not in the doctrine of Christ hath not God. 


ead AP wee eee 


25 

If there come any unto you and bring not 
this doctrine, receive him not into your 
houses, neither bid him God speed.’’ (2 
John 9, 10.) ‘True charity influences us to: 
love our neighbors as ourselves. When we 
transgress the doctrine of Christ, we are re- 
proved by his spirit and are constrained 
through divine love to repent of our sins, 
and to confess and forsake them, When we 
see our neighbors and friends who profess to 
be Christians, transgress scriptural teachings, 
love will constrain us to separate from their 
worship. ‘The principle of love constrains 
the redeemed to stand aloof from the un- 
righteous practice of the disobedient. The 
members of the true church of Christ will 
not hear their preachers nor unite in their 
worship, This they will be constrained to 
do through true love, to warn them of their 
error and of the danger to which their souls 
are exposed. 


26 | 


THE PEACE OF THE CHURCH. 

_ We will first consider the individual believ- 
er. The peace of each individual believer, 
is that state of mind and heart which results 
from a living faith in the merit and right- 
eousness of Christ. ‘Therefore being justi- 
fied by faith we have peace with God, through 
our Lord Jesus Christ’? (Rom. v., 1.) Itis 
a peace above all understanding, the witness 
of a good conscience and fellowship with 
God, and with all the inhabitants of heaven. 

The peace of the church is the effect of 
the spiritual union of each believer with 
Christ. . ‘Fulfill ye my joy that ye be like- 
minded, having the same love, being of one 
accord, of one mind.”’ (Phil. ii., 2.) ‘Let all 
bitterness and wrath, and anger be put away - 
from you with all malice, and be ye kind 
one to another, tender-hearted, forgiving 
one another, even as God for Christ’s sake 
hath forgiven you.’’ (Eph.iv., 31,32.) ‘‘Put | 
on therefore as the elect of God, holy and 
beloved, bowels of mercies, kindness, hum- 
bleness of mind, meekness, long-suffering 
forbearing one another, and forgiving one 
another, if any’man have a quarrel against 
any: even as Christ forgave you, so also do 
ye. And above all these things put on char- 
ity, which is the bond of perfectness, And 


. 27 
- let the peace of God rule in your hearts, to 
the which also ye are called in one body; 
and be ye thankful,’’ (Col.iii,,12-16.) By 
the above scripture testimony it is fully de- 
monstrated that the members of the true 
church must be at peace with one another. 


THE LOVE OF THE CHURCH. 


When Christ the great head of the church 

first appeared on earth as an infant child, 
the angels of God celebrated his birth by 
the proclamation of; ‘‘ On the earth peace 
and good will to men.’’ - 
This message was confirmatory of prophetic 
teaching, ‘‘And he shall judge among the 
nations, and shall rebuke many people: and 
they shall beat their swords into plowshares, 
and their spears into pruning hooks: nation 
shall not lift up sword against nation, nei- 
ther shall they learn war any more.’’ (Is.ii.,4. ) 
‘‘The wolfalso shall dwell with the lamb,and 
the leopard shall lie down with the kid; and 
the calf. and the young lion and the fatling 
together; anda little child shall lead them.’’ 
(Isaih xii.,6.) 

The above and many other prophetic tes- 
timonies, figuratively represent, portray and 
foretella condition of peace; a condition 
where they do not hurt, destroy nor waste. 

\ The prophets spake as they were moved by 
the holy spirt; the spirit of God did not 
dwell in them as it dwellsin the hearts of the 


28 

truly regenerated. He was with them and 
inspired them with the knowledge of what 
was then many centuries in the future. They 
did not have a clear understanding of their 
utterance. When Peter confessed, ‘‘Thou 
art the Christ the son of the living God, ”’ 
he was inspired by the Holy Spirit; yet he 
did not comprehend all that was involved in 
his. confession. He did not understand 
Christ’s mission nor his kingdom, It was 
not possible that the prophets nor the disci- 
ples before the Holy Ghost came upon them, 
could understand the mystery of redemption, 
All mankind were involved in the fall and 
suffered the effects of it. ‘These were an en- 
feebling of the moral powers, a disability 
entailing uponall Adam’s posterity; result- 
ing in hardness of heart and a darkened un- 
derstanding. The divine judgment upon 
man was: ‘They are altogether gone out of 
way and the way of peace they have not 
known’’. Christ’s testimony upon this point 
is all-sufficient ; ‘‘Marvel not that I said unto 
thee, ye must be born again.’’(John iil., 7) 
Mark! his direct address to his disciples; 
“Verily I say unto you, except ye be con- 
verted, and become as little children, ye 
shall not enter into the kingdom of heav- 
en.??:(Mat.xvini. 130) 

The foregoing texts should settle the ques- 
tion of the relation of old testament believ- 
ers and Christ’s disciples, to his kingdom, — 





29 
If the disciples were unconverted men, while 
Christ was personally with them, then surely 
the old testament believers were unregener- 
ated. This is why they were allowed to 
exact justice. 


NON-RESISTANCE OF EVIL | 


According to the civil or judicial regula- 
tion under the old law, to which our Lord 
refers, they could carry their grievances be- 
fore the judges or magistrates. Their rule in 
deciding cases was: ‘‘Eye for eye, tooth for 
tooth, hand for hand, foot for foot, burning 
for burning, wound for wound, stripe for 
stripe.”’ The civil law of Moses was based 
upon justice. It did not authorize private 
revenge. Injured persons were expected to 
present their grievances to the properly ap- 
pointed authorities, where testimony would 
be received and the verdict made out upon 
the principles of justice. The law of Moses 
no more sanctions the right of private re- 
venge by the infliction of personal injury 
upon the offender through the complainant 
than the civil law does under our enlight- 
ened instituions. It is then very apparent 
that Christ forbids a privilege to his dis- 
ciples which was allowed to the believers un- 
der the old law. 

The question naturally arises, why this 
difference? For the reason already noted. 
mans relation to God is changed by virtue 





30 : 
of his regeneration and adoption into the — 
family of God. Note well the change. ‘‘Ye > 
have heard that it hath been said, an eye for 
an eye, anda tooth fora tooth, but I say unto 
you that ye resist not evil: but whosoever 
shall smite thee on thy right cheek, turn to 
him the other also. Andif any man will 
sue thee at the law, and take away thy coat, 
let him have thy cloak also. (Mat.v.,37—40. } 
“‘But Lsay unto you, love your enemies etc. 

verse 44. 

Every lover of truth and sound doctrine 
will admit that the above precepts are de- 
signed to promote peace and good will, and 
are in harmony with the divine economy; 
which is to love God supremely and one’s 
neighbor as himself. He will also admit 
that they are directly opposed to the dictates 
of carnal reason. This latter fact proves the 
necessity of a change in man. 

After Christ had fulfilled the law, atoned 
for sin upon the cross, triumphed over death 
and ascended to the right hand of the Father, 
he sent the Holy Ghost upon his disciples, 
whereby they were regenerated and fitted 
‘to preach the everlasting gospel of peace 
and pardon. Upon the day of Pentecost the 
disciples preached with great power toa large 
congregation. ‘The word preached was the 
power of God unto salvation to all who be- 
lieved. Those regenerated souls were in. 
harmony with Christ’s doctrine and life. 


ae 
ae ad 
ea 


31 


' Christ. taught the Jews not to seek the king- 


dom of heaven by the means of observation, 
but to seek it within themselves. 


CHRISTS KINGDOM ESTABLISHED. 
Upon the day of Pentecost the kingdom of 


~ Jesus Christ came upon earth and was estab- 


lished in the hearts of the truly converted; 
such who had become partakers of the divine 
nature and had been renewed to the divine 
image. Upon that memorable occasion was. 
fulfilled the angelic proclamation: ‘-On the 
earth peace.’”’ ‘The reign of peace has not 
ended; it has been continued in the hearts. 
and lives of the saints for over eighteen hun- 
dred years. This is the true Millenium or 
reign of a thousand years, intervening as a 
full periodeof time between the out pouring 
of the Holy Spirit on the day of Pentecost. 
and the final day when Christ will subject 
his reign to the Father. (1 Cor.15.) . 
True Chrisians are ‘‘a chosen generation, 
a royal priesthood, an holy nation, a peculiar 
people.’’ (i Péter ii.,.9.), . Christ. by. his 
Spirit possesses the hearts of his people, rul- 
ing and reigning therein, and giving power 
to overcome sin and to live sanctified lives. 
The members of the true church of Christ 


_ do not defend their persons, reputations or 


property, either by physical foree or by 
process of law. By so doing they act in > 
harmony with the positive commands of 


32 
Jesus and his example: ‘‘Who when he was 

reviled, reviled not again, and when he suf- 

fered he threatened not.’’ To be smitten in 

the face would be a personal indignity and 

-ansult; yet Christ teaches as plainly as lan- 
guage can make it that we must not resent 
the injury. If they shall say all manner of 
evil against you falsely, rejoice and be ex- 

ceeding glad for great is your reward in 
heaven.’’ (Mat. v., 11, 12. ) 

A Christian can bear those injuries with 
great comfort, through faith in Jesus Christ. 
Itisa healthful discipline for the soul. No 
one will injure an innocent person unless he 
who commits the injury is in gross darkness. 
and for such the heart of a believer yearns. 
If man would prefer an unjust claim against 
a disciple of Jesus, sue him and unjustly take 
his property from him, he will not defend 
it by civil process or otherwise, no matter 
how much he may need it. 

Litigation promotes strife. Neighbors be- 
coming involved in a lawsuit nearly always 
become estranged from eachother. It does 
not promote confidence nor good feeling, 
and therefore is incompatible with Christian- 
ity. ‘‘Butif ye have bitter envying and strife 
in your hearts, glory not, and lie not against 
the truth. This wisdom descendeth not 
from above, but is earthly, sensual, devilish.” 


( James iii,, 14, 15.) 


199 


‘ CHRIST'S KINGDOM NOT OF THIS WORLD. 


. Wecannot conceive how any one can claim 
to bea Christian and yet engage in litigation 
contrary to the express command of Christ. 
If Christians are forbidden to go to law, they 
certainly cannot go to war, ‘‘My kingdom 
is not of this world: if my kingdom were of 
this world, then would my servants fight, that 
[should not be delivered to the Jews: but 
now is my kingdom not from hence.’’ (John 
XV1il., 36. ) 
_ Christ confessed before Pilate that he was 
_a king, but his kingdom was not of this 
world ; that it had nothing todo with men’s 
temporal affairs; it would not interfere with 
existing worldy governments, and that there 
-was no cause for jealousy on the part of earth- 
ly monarchs. _If he had sought earthly do- 
minion he would have armed his followers, 
but on the contrary he had but a few inof- 
fensive followers. The above was embodied 
in the language of Jesus, when he said: 
<‘My kingdom is not of this world.” It clear- 
ly appears from his language that his king- 
dom is not of this world, and can not be de- 
fended by carnal weapons, nor be made sub- 
sidiary to carnal ends, for secular advantage. 
It is altogether ofanother nature, having en- 
tirely different aims and ends in view, from 
those of worldly kingdoms. 
Scotts exposition, in his Canons, of 


ie er pas. 
hd OR ae ae 
; . ame W f 


34 ; 
(John xviii., 33-36. ) sustains the above view. 
In his comment on (Isaiah 11.,4) he makes 
the following assertion. “If all men were 
consistent Christians, there could be no war.’ 
Christ by his spirit reigns in the hearts of 
his people; and therefore earthly rulers and 
their dominion are not interfered with. Since 
he sought no earthly dominion his followers, 
who are strangers and pilgrims on earth, seek- 
ing and longing fora heavenly home, will not 
contend and fight for an earthly kingdom. 


CHRISTIANITY AND WAR. 


It will generally be admitted that if all 
men were Christians, there could be no war. 
War is of the devil; if he had not sown the 
evil seed of strife into the hearts of our first 
parents, there would not have been war on 
this earth. Christ came to destroy the work 
of the devil, hence it follows that warring will 
cease among Christians, since he gives them 
power to become sons of God. He compares 

his followers to sheep, as before observed. 
Sheep have no tusks nor claws to defend 
themselves against their enemies; they are 
not carnivorous, but live upon herbage ; they 
have no protection butin flight. The sheep 
isa fitemblem of the defenseless and inoffen- 
sive character of the Christian. The prophet 
foretelling the crucifixion of Christ, Says : 

‘He is brought asalamb to the slaughter, 
and as asheep before her shearers is dumb so 


—— ae. ee 


“pg 


35 


he openeth not his mouth.’ (Isaiah liii., 7.) 


Many of our friends frankly admit that the 
doctrine of the non-resistance of evil, or 
passive submission to insult and injury, is 
certainly right, but they say it is inapplicable 
to the present state of the world. They say 
government is a necessity for the protection 
of the good and the punishment of the wick- 
ed, and that government or rule, implies the 
existence of laws, and laws to be productive 
of good, must be enforced by the sword, if 
necessary. They quote as authority, Romans. 
xiii, ‘The powers that be are ordained of 
God.’’ Again: ‘‘For he is the minister of 
God to thee for good. But if thou do that 
which is evil, be afraid; for he beareth not 
the sword in vain: for he is the minister of 


_ God, a revenger to execute wrath upon him. 


that doeth evil.’’ 

We freely admit that government is an or- 
dinance of God and designed for the preser- 
vation of order in the world, by protecting 
those who do well and punishing the evil-- 
doers. Any system of worldly authority or 
government is preferable to anarchy. Chris- 
tians are taught by precept and example, to 
honor the magistracy by obedience to its. 
laws in all things wherein they are not an- 
tagonistic to the higher law of Jésus Christ. 


They conscientiously pay whatever taxes or 





dues are assessed upon them. Our Lord 


covered the whole ground of duty, when he 


36 

said; ‘‘Render therefore unto Caesar the 
things which are Caesar’s; and unto God 
the things whichare God’s.’’ ‘Our temporal 
possessions and privileges are Caesar’s ; hence 
taxes and dues belong to Caesar. All our 
faculties of mind and soul are the Lord’s. 

We are called upon to glorify God in our 
bodies and souls, which we can only do by 
obedience to his will: and since he has 
taught us not to fight with carnal weapons, 
‘if we love him, we will also obey him. 
_We have been told by prominent professors 
of religion that the peace doctrine is right, but 
according to that teaching, a foreign nation 
could come and destroy our government, and 
bring the nation into a state of subjection, 
which they thought would be intolerable. 
‘This reminded us of the conference held 
by the Jews and its conclusions: ‘‘If we let 
him thusalone, all men will believe on him: 
_and the Romans shall come and take away 
our place and nation.’’ (John xi., 48.) 


- PRACTICABILITY OF NON-RESISTANCE. 


To avoid the above named embarrassment, 

it is needful to keep in view that Christ’s 
kingdom is spiritual, separate and distinct 

from the kingdoms of this world. Its laws 

and regulations are in many respects opposite 

.toearthly kingdoms. If all men would em- 
brace the spirit and doctrine of Christ, this 

embarrassment could not exist, as the sword 


37 


would then be sheathed and war would have 


no*existance; they would be governed by 
the higher law: ‘‘Love thy neighbor as thy 
self.’’ As ye would that men should do to 
you, do ye even so to them.’’. 

Christians are chosen out of the world and 
are preserved from the evil that isinit; they 
are citizens of the heavenly kingdom, the: 
principles of which are supreme love to God, : 
and to love thy neighbor as thyself... If they 
are called to peace they may not secure jus- 
tice by force, and therefore may not bear 
arms; and if they may not bear arms, they 
may not hold offices and administer justice, 
neither may they exercise the privilege of 
voting to place men in office. 

The apparent difficulty in reconciling the 
above conclusion with the admitted necessity 
of government, vanishes when we separate 
the two kingdoms. The kingdom of this 
world or worldly government, is only a ne- 
cessity on account of the unconverted world. 
Therefore the rulers are necessitated to com- 
pel ill-disposed persons to obey the laws and 
if need be use force inso doing. Thisa Chris- 
tian will not do, therefore he may not be 
used in the administration of the government. 
In the kingdom of Christ, love is the 
principle; hence those who have been re- 
newed to the divine image, and become 


_ partakers of the divine nature, are adopted 
into that kingdom. If Christians are at liber- 


- 


38 | 

ty to engage in law-suits, and in times of war 
to fight for the country, where is the evi- 
dence that Christ was upon earth and wrought 
redemption? Where is the evidence that he 
brought peace on the earth and good will 
tomen? Where is the fruit of his agonizing 
death and triumph over the world, over sin 
and the devil? O friends, reflect upon the 
seriousness of this matter while you have 
opportunity. 





Sa ail dei 


oe 


THE PURITY OF THE CHURCH. 


“Even as Christ also loved the church, 
and gave himself forit ; that he might 
sanctify and cleanse it with the washing of 
water by the word, that he might present it 
to himself a glorious church,. not haying 
spot, or wrinkle, or any such thing : “but 
that it should be holy and without blemish” 
(Eph. v., 25-27.) 

Paul to Titus writes : “Who gave him- 
self for us, that he might redeem us from all 
iniquity, and purify unto himself a peculiar 
people, zealous of good works.” It is ap- 
parent that Christ designed that his people 
should be a living epistle that could be read 
of all men. His own testimony is as follows: 
“Let your light so shine before men that 
they may see your good works and glorify 
your Father which jis in heaven.”’ 

By the purity of the church we do not 
mean that there will be no failings, or that 


-there will not be those who will backslide 


and even fall from grace, neither do We claim 
that there may not be hypocrites in the fold; 
but what we do claim, with authority from 
Christ and his apostles, is that the church 
of Christ will not retain known, unrepentant 


_ sinners in its congregation. The church will 


__ excludeall such who sin willfully and know- 





40 
ingly ; such as drunkards, adulterers, ex- 
tortioners and all who presumptuously trans- 
gress the doctrine of Christ; and not only 
those, but also such as grow cold careless 
and prayerless, who lose the love to Jesus 
and his people. . 

We again refer to the text in Matt. xviii. 
“Tf thy brother shall trespass against thee, 
go and tell him his fault between thee and 
him alone; if he shall hear thee, thou hast 
gained thy brother. But if he will not hear 
thee, take with thee one or two more, that 
in the mouth of two or three witnesses every 
word may be established. And if he shall 
_ neglect to hear them, tellit unto the church: 

‘but if he neglect to hear the church let him 
be unto thee as an heathen man and a 
publican.”’ 

From the above text it is evident that 
Christ designed that his church should be 
kept pure. The sins alluded to, are not will- 
ful overt acts of sin: they are sins of inad-. 
vertance resulting from want of watchfulness | 
and prayer. Two brethren may have daily 
intercourse with each other; one may offend 
the other by being too hasty or too light- 
minded; he may err in some business trans- 
action, manifesting too much selfishness, In 
what ever way he offends or weakens his 
fellow believer, it is the duty of the offended 
party to tell the offender of his fault in the 


spirit of love and meekness. If he confesses _ 





4I 

“his fault he is gained, and no one out side of 
those two persons shall know anything 
about it, and thus graceand peace will be 
multiplied. But if the erring one does not 
hear, then the offended member shall take 
one or two brethren with him; they shall 
hear the case; if they agree that the accused 
is in fault, they labor further with him; if 
he sees his error and confesses. he will be - 
forgiven, and love will prevail. But if 
he hears not these, they will teilit unto the 
church; if he hears the church and confess- 
es his sin, he will be forgiven of God and of 
the church, and charity will have triumphed. 


A NOTABLE COMMAND. 


The above is a notable command, it is an 
emanation of love. There is no more specific 
rule between the lids of the New Testament. 
It is the only means whereby love, confi- 
dence, freedom and true christian courtesy 
can be maintained among believers. The 
observance of it is especially important 
where members have daily communication 
with one another. ? 
We venture the assertion that there can 
be no organization on this earth, the mem- 
bers of which are in perfect harmony, without 
‘the practice of the above rule. 

Since those who commit sins of weakness 
and justify themselves in them, are to be la- 
: bored with so perseveringly, and if they do 


> 


E 


. 





av i . q 4 





42 

not repent, are to be excommunicated; is 
it not evident that open sinners, such as ex- 
tortioners, railers, drunkards, liars, adulter- 
ers and all who willfully transgress the word 
ot God must be separated from the church? 
‘‘Now we command you brethren, in the 
name of our Lord Jesus Christ, that ye with- 
draw yourselves from every brother that 
-walketh disorderly, and not after the tradi- 
tion which he received of us.’’ (2 Thes.ili,6.) 
“For we hear that there are some which walk 
among you disorderly, working not at all, 
but are busy bodies. Now them that are 
such we command and exhort by our Lord 
Jesus Christ, that with quietness they work, 
and eat their own bread. And if any man 
obey not our word by this epistle, note that: 
man, and have no company with him, that 
he may be ashamed.’’ (2 Thess. iii.,11-14. ) 
4°Paul reproves the Corinthians for retain- 
ing a fornicator in the church. ‘-And ye are 
puffed up, and have not rather mourned, that 
he that hath done this deed might be taken 
away from among you.’’ ‘Your glorying is 
not good. Know ye not that a little leaven 
leaveneth the whole lump?’’ In the latter 
clause of the thirteenth verse: ‘‘Therefore 
put away from among yourselves that wicked 
person.’’ (1 Cor.v.) Could language make 
anything plainer? In the observance of 
the Lord’s supper, or the communion of 
breaking the bread and drinking the cup in 


mG 


43 


- membrance of the suffering and death of 


Jesus Christ, the church lays off a testimony 
of her purity. ‘‘The bread which we break 
is it not the communion of the body of 
Christ? For we being many are one bread, 
and one body: for we are all partakers of that 
one bread.” (1 Cor. x.,16,17.) 


THE SIGNIFICANCE OF COMMUNION. 


The above text indicates that all who par- 
take of the emblem of the broken body and 
shed blood of Christ, express thereby that 


they love the Lord Jesus, and are also in 


spiritual communion and fellowship with 
him. It follows that no one who is sincere 
will commune with a known sinner,even if 
he be a member of the church. How could 


he encourage another in that which would 
_ be wrong for himself. 


The Apostle teaches in 1 Cor. xii: ‘‘As 


oft as ye eat this bread and drink this cup, ye 


do shew the Lord’s death until he come.’’ 
The Lord’s death was designed for the de- 
struction of sin and the gathering together 
of the children of God into one fold. If the 
church knowingly takes urepentant sinners. 


to the communion, she cannot show forth 
-. the Lord’s death, for the following reasons: 


: 
+ 
4 


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= 


the that committeth sin is of the devil. The 


Son of God was made manifest that he might 
destroy the works of the devil. If the work 
of the devil is destroyed in any lied he does 


iy 


44 hier 
not commit willful sin, and therefore can 
show forth the Lord’s death; but a sinner 
cannot show forth his death. If the church 
knowingly admits a sinner to the commun- 
ion she transgresses the doctrine of Christ 
and is under judgment. ‘‘Ye cannot drink 
the cup of the Lord, and the cup of devils: 
ye cannot be partakers of the Lord’s table, 
and the table of devils.’’ (1Cor. x.,21.) 
“Tf we say that we have fellowship with him, 
and walk in darkness, we lie, and do not the 
truth. (1 John i, 6.) s 

It is certainly walking in darkness when 
saint and sinner indiscriminately partake of 
the emblems of Christ’s broken body and © 
shed blood, professing to commemorate his 
suffering and death. ‘‘For he that eateth 
and drinketh unworthily, eateth and drink- 
eth damnation to himself, not discerning 
the Lord’s body. or this cause many are 
weak and sickly among you, and many 
PSLESD) oe Cre oo.842 9, ao: 

The church is Christ’s body. lt behooves 
every faithful member to review the church 
or discern it: to learn whether the members 
are united in love and confidence, and are 
living godly lives, not only upon commun- 
ion occasions, but at all times. He cannot: 
suffer sin to rest upon any of his brethren. 
Christians should at all times be able, when 
they meet to sit in heavenly places and have 
their conversation in heaven. If the mem- 


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_ bers become careless and love grows cold, 
and they break the bread and drink the 
‘cup, they bring condemnation upon them- 
selves, not discerning the Lord’s body: 
losing sight of the power of Christ’s death. 
When the church gets into such a condition 
that she fails to separate offenders, then sin- 
cere members will be distressed ; they will 
_ become spiritually sick and weak, and many 
will sleep: that is, bespiritually asleep ; hav- 
ing lost sight of the true character of the 
church, flattering themselves with the idea 
that the ministers pass matters thus, and so 
they will be satisfied.» Oh, sad, pitiful and 
mournful condition for.asoul that was once 
enlightened. 
_ Many of our learned friends apply the 
_ above language of Paul, thus: Discerning the 
~ Lord’s body means to reflect upon and con- 
_ sider seriously the suffering and death of our 
_ Lord; and as the bread and wine represent 
B the body and blood, itshould be partaken of 
with due seriousness and solemnity, and not 
eaten ina lght and thoughtless manner. 
_ All of this is true, but if that was all the apos- 
_ tle meant, why did he say that the effect. of 
not discerning the Lord’s body, produced 
_ weakness, sickness and sleep? Pierre. are 
4 ‘many persons who go to what is called com- 
- munion, in a light, worldly minded way, and 
m yct those effects do not naturally follow; they 
| do not naturally get weak or sick. It should 







46 Ns 
be apparent therefore to every one that the 
purity of the church is the principle involved 
inthe text. — 

Christ’s ministers are moved by love for 
the welfare of souls, to preach the unadulter- 
ated doctrine of Christ. They watch for 
souls ; they feed the flock with the bread of 
life; they comfort the feeble-minded, warn 
the unruly and reprove those that sin, that 
others may fear, without respect of person. 
They stand upon the watch towers of Zion 
and cry aloud : ‘‘Awake, awake; put on thy 
strength, O, Zion; puton thy beautiful gar-. 
ments, O,Jerusalem.’’ 


SCRIPTURAL EXCOMMUNICATION, 


According to scriptural testimony, excom-_ 
municated persons are to be held in avoid- 
ance by every member until they are again 
restored to the communion of the church. 
Our Savior says, ‘‘Let him be unto thee as a 
heathen man and a publican.’’ 

All attentive readers will discover that at 
the time Christ was upon earth, Judea was 
a Roman province, ruled by a governor ap- 
pointed by Caesar. The sceptre had depart- 
ed from Judah and they had not the right to 
inflict capital punishment; therefore they 
instituted the ban. Ifa Jew accepted the 
office of a publican, or tax collector, he was 
looked upon asa heathen and was avoided 
by all faithful Jews. It is said that such were 


ya ae SS ah 


: 47 , 
not allowed to enter the temple. That the 
Jews refused social intercourse and natural 
dealings with the heathen is apparent. When 
our Savior asked the Samaritan woman for 
a drink of water, she replied, ‘‘How is 
it that thou being a Jew askest drink of me 
which am a woman of Samaria, for the Jews 
have no dealings with the Samaritans.’’ 

When Peter came to the house of Cornelius, 
the Roman Centurian, he said unto them, 
“Ve know how that it is an unlawful thing 


_ for a man that is a Jew to keep company, or 





come into one of another nation :’’ ‘‘But now 
I have written unto you not to keep com- 
pany, if any man that is called a brother be 
a fornicator, or covetous, or an idolater, or 
a railer, or a drunkard, or an extortioner ; 
with such an one no not to eat.” (1 Cor.v., 
11.) The context clearly proves that the 
apostle had reference to social intercourse. 
‘‘And if any man obey not our word by this" 
epistle, note that man, and have no compa- 
ny with him, that he may be ashamed. i 
(2. Dhess, iii, 14. ) 

By the law as given in Deut. xiii.,6-—12.; 
every Israelite was bound to defend the hon- 
or of his God and uphold the integrity of 


his law, without respecting the person of man. 


If the transgressor proved to be the nearest 
and dearest earthly friend, it still became a 
duty to assist in his prosecution‘and punish- 


ment, even unto death; when the crime was 





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eas 48 ) 
a capital offense. The design of this severe 

economy was to preserve the Israelites from | 
falling into idolatry and for the preservation 

of the knowledge of the one only and true 

God. ‘These reasons for punishing apostates 

by death, do not now exist; but instead 

Christ instituted the ban, which was based 

upon love, having in view the safety and 

purity of the church, and the recovery of 
the apostate. 

The law Moses applied only to the Israel- 
ites. It was only apostate brethren who were 
to be put to death, not heathen idolaters, and 
so it is with the spiritual Israel. Paul says, 
‘‘What have Ito do to judge them that are 
without? Do not ye judge them that are with- 
in, God will judge them that are without.” 

When Christ used the language; ‘Let | 
him be unto thee as aheathen man and a 
publican ;’’ the disciples, being Jews and ac- 
quaintea with Jewish customs, understood 
him. He gave them a pattern or exam- 
ple with which they were very familiar. The 
Jews had not the spirit of love, hence they 
practiced the ban ina legal and severe man- 
ner. Christ did not intend that his disciples 
should ban apostates in the same spirit that 
the Jews did. He knew full well when they 
would be regenerated and had received his 
spirit, their hearts would be filled with char- 
ity. They would ban fallen members out of 
pure love, for their repentance and recovery. 





( 49 
_. They would not hold them as enemies, but 
admonish them as brethren. 


‘RESPONSIBILITY OF PROFESSORS. 


Solomon says: ‘It is better not to vow, 
than to vow and not to pay.’’ It isa sol- 
emn and responsible act, to makea public 
‘profession of faith in Christ, to promise life- 
long allegiance to him. It is especially 
criminal to do despite to the spirit of grace; 
to treat the covenant wherewith one is sanc- 

- tified asan unholy thing, and to deny Christ 
by again yielding to the spirit of the world. 

Backsliders or fallen believers are undera 
heavier judgment than those who never 


knew the truth. The unprofitable servant 


who did not put his talent to usury confess- 
ed, ‘‘I knew thee, that thou gatherest where 
_ .thou hast not strewn, and reapest where thou 
hast not sown.’’ His Lord replied: ‘Out 
of thine own mouth will I judge thee, be- 
cause thou knewest those things, thou should- 
est have put thy talent to usury.”’ 

The parable of the unfaithful servant may 
be explained as follows: ‘‘I knew thee.’’ 
Every Christian has experienced the spirit- 
uality of the holy law. It became a mirror 
through which he viewed the purity and 
_ the holiness of God, and by which he real- 

_.ized that by the deeds of the law no flesh 
can be justified. He further learned there- 





4 by that every secret work of man and all 


50 

wicked thoughts and unhallowed desires will 
be called into judgment, since God is not the 
author of them. ‘The lawis a chastening rod 
to impel the Christian to seek refuge in 
Christ ; after which he is entreated to watch 
and pray, to be steadfast and immovable, 
always abounding in the work of the Lord. . 
Also to.add to his faith, knowledge, temper- 
ance, patience, godliness, brotherly kindness 
and charity. He is comforted with the as- 
surance that if he abounds in the divine 
virtues, he shall never fail, but if he lack 
these things, the hight will depart from him 
and he will become enveloped in darkness. - 
The unfaithful servant made confession that 
he had attained to the above knowledge, but 
failed to profit by it, hence his severe sen- 
tence. From the foregoing it is apparent 
that the church should hold her fallen mem- 
bers in avoidance in order that they may be 
awakened to their true condition. 

The Evangelical ban forbids social inter- 
course, such as engaging in natural business, 
and practicing the same sccial freedom in 
conversation and company as we exercise 
toward others, since it is designed to keep 
the apostate in mind of the divine judgment 
under which he lies bound, that he may re- 
pent and become released. It enjoins the 
following duty, ‘‘“Admonish him asa broth- 
er ;’’ that is, inquire into his spiritual exer- 
cise, admonish him unto repentance and 








BAe 51 on 
-’ restoration to Jesus Christ and his church. If 
he is sick, visit him; if needy, give aid. 

The ban or avoidance of excommunicated 
members is ignored by nearly all professors 
of religion, notwithstanding it is so plainly 
taught by Christ and his apostles, and was 
so diligently practiced by the church during 
the sixteenth century, when the church stood 
forth so gloriously in its practice and advo- 
cacy of sound doctrine. 


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CONCLUSION. 


In conclusion we would earnestly invite 
the attention of our dear friends who profess 
the Christian religion, and who are members | 
of one or other of the many religious organ- 
izations, to the truths presented in this tract. — 
We are fully conscious of our very limited 
talent for writing. | What we have written 
has been done out of love, with a desire to 
advance the best interest of souls, and for 
the extension of Christ’s kingdom and the 
honor of his holy name. We are painfully 
impressed that many of our friends are in 
error, and are not aware of it. ‘The prevail- 
ing sentiment-is; all is well, Christianity is 
progressing. 

There are many religious organizations 
formed in the interest of the popular churches; 
such as Young Men’s Christian Associations, 
and Christian Endeavor societies; these, 
along with many others are powerful auxilia- 
ries to the church. We are distressed in soul 
when we contemplate the untiring zeal and 
systematized effort for the Christianizing of 
the world. Why should we be distressed? 
The reason is that the doctrine of Christ is 
transgressed by those who profess such undy- 
ing zeal for his honor. 





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53 

The effort for the professed evangelization 
- of man isa stupendous one. If we could 
recognize it as a Christian work, we would 
aid it with all the grace God would bestow. 
We cannot recognize it as such, because the 
members of all the popular churches allow 
unchristian liberties, among which are; go- 
ing to law, retaining known sinners in the 
church, upholding and defending divisions 
to the extent of separate and distinct organ- 
izations, baptism of infants without scriptural 
authority, and conformity to the world in 
the exccssive adorning of the body and the 
furnishing of houses, and so forth. We can- 
not recognize this as a true Christian work, 
since it substitutes a system involving a high 
civilization and advanced state of morality, 
for obedience to the self-denying doctrine 
of Christ and the apostles: we know it does 
not claim to do this, but it is nevertheless a 
fact. It isa profession of faith in Christ 
without obedience to his commands. Zeal 
for the conversion of sinners to the faith, 
and for their recovery from immorality, is 
substituted for obedience to the plain com- 
mands of Christ; which is manifested by 
efforts of the churches against intemperance, 
licentiousness and every form ofimmotality. 

If the work of an advanced civilization 


and morality were carried forward under the 


name of moralization, we would support it, 


2 as would every lover of good morals. Popular 








: 54 
religion is elevating the standard of citizen- 
ship, strengthening the commonwealth ; and 
we admire the work as far as it accomplishes 
the amelioration of mankind. But what 
troubles us is that the present system of re- 
ligious faith and practice, is not in agree- 
ment with the doctrine of Christ. That is 
with unity, peace and purity; and therefore 
it becomes a hindrance to many souls in 
attaining to a spiritual state, such as living 
faith in Christ, purity of heart, humility, 
meekness and separation from the world. 
There is no self-denial connected with the 
popular idea of Christian religion, All liber- 
ty for worldly enjoyment that any respect- 
able man would desire, is allowed, such as 
living in the pride of life, gaining applause, 
and seeking glory for charity and works of 
benevolence, indulging in levity, wit and 
humor, in folly and amusment and in all 
manner of games and diversions exempt 
from immorality, all under the holy guise of 
having consecrated the affections of the 
heart and the powers of the mind to the ad- 
vancement of God’s glory. Hence the ac- 
cesions to the churches are large; but will 
it not be a fearful disappointment if at the 
great and coming day they should hear the 
appalling declaration. ‘‘I never knew thee.’’ 
Which refers to such who entered not 
in at the straight gate and walked not up- 
on the narrow way. Can any one be a 


; 
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‘Christian without obeying Christ? All will 


answer, No, Then we would ask how can 


we be Christians when we claim the right 


to defend our reputation, our person and our 
property, either by personal violence or by 
process of law ; when Christ expressly teach- 
es ‘‘resist not evil.’’ How can we be fol- 
lowers of the Lord Jesus when we retain 
known sinners in the church, and admit 
them to communion, contrary to the doctrine 
of Christ and his apostles. 

Dear reader, reflect upon the impcrtance 


of hearing and obeying Christ and his apos- 


tles, and ever remember that his words 
will judge us at the last and coming day. 
The above facts are fully admitted by many 
friends, but they apparently are not willing 


to obey the light ordo not know what to do. 


- Our counselis: Consider whether any people 


ea 


can claimto be the churchof Christ, who. 


willfully transgress his doctrine. (There is 
no middle ground.) ‘Those organizations 
called churches, are either what they claim 
to, be, .or they are not... If. they disobey 
Christs commands they are not his people, 
nor his caurch. It will then become the 
duty of every sincere soul to withdraw from 
them and obey the divine word: ‘‘Come out 


_ from among them and be ye separate, and 


touch not the unclean thing.’”? This will 
become a necessity. since they will not for- 


_ sake the error of their way. 


56. oe 

We are not oblivious to the fact that such 
statements as the above will be treated with 
scorn and contempt, by many of our learned 
friends. If we were to consider the number, 
popularity, power and great learning of the 
ministers of the so-called Christian churches: 
and their co-laborers, and then compare 
them with our small number, weak state and 
general illiteracy, we might well conclude 
to refrain from or withhold our protest ; but 
we are deeply impressed with the fact that 
the word of the Lord endureth forever, and 
if we are in opposition to it, it will stand 
against us at the day of final accounts. 

Beloved fellow believers and joint heirs 
of the eternal inheritance; allow me to ad- 
dress you in a few words of caution and 
comfort: we live in a perilous time, dangers 
beset us on every hand; we might have the, 
form of godliness and yet be lacking the 
power thereof. ‘The power will manifest it- 
self in the love for Jesus and his holy word ; 
a love to read it and a delight in meditating 
thereupon, in watch fulness and prayerful- 
ness; in the love of the brethren; in zeal 
for the salvation of all men. We might hold 
the doctrine of the unity, peace and purity 
of the church and also have the form there- 
of, we might separate from false worship, 
in short attend to all the forms of religion, 
and yet be spiritually dead. 

We are called upon to shine as lights in 


57 
the world; we should walk in love toward 
all men, be given to hospitality, kind to the 
poor; relieving their necessities according 
to our ability. Our yea should be yea, and 
our nay should be nay, providing things 
honest in the sight of all men. A great re- 
sponsibility devolves upon us, By our chaste, 
humble. meek and pure lives, we should 
show forth a light that will lighten the way ~ 
for wayfaring souls. The Evangelist says of 
Christ : ‘‘In him was life, and the life was 
the light of men.’’ So the life of Christ in 
us should give forth a lustre that will aid 
poor souls in their effort to find the narrow 
way of life. 

One special danger to which we are expos- 
ed is that of losing the simplicity, freedom 
and love among ourselves. ‘There should be 
no wounded feelings unheeded ; no barrier 
to perfect freedom. We should ever be able 
to sit down together in heavenly places and 
have our conversation in heaven. Our affec- 
tions should be detached from earthly pos- 
sessions; we should be possessed of living 
faith ; casting all our care upon the Lord 
who careth for us. 

Beloved, if we remain steadfast, immovable, 
always abounding in the work of the Lord, 
great will be our reward. If we are faithful 
to conviction, and the dictates of the Spirit, 
_ we shall overcome. ‘‘To him that overcom- 
eth, it shall be given to be clothed in white 





58 

raiment, his name shall not be blotted out 
of the book of life, but I will confess him 
before my Father and the holy angels.” ‘‘He 
that overcometh shall inherit all things.”’ 
<‘Unto them that look for him shall he come 
the second time without sin unto salvation.’’ 
<‘Finally, brethren farewell, be of good com- 
fort, live in peace, and so may the God of 
peace be with you ever. Amen. 

To those of our dear friends who make no 
profession of religion: we entreat you for 
Jesus’ sake, repent and believe in the Lord 
Jesus Christ... Forsake the world, bear the 
cross, confess your Saviour, hear and obey 
him, and he will bless and strengthen you ; 
he will enlighten, comfort and seal you unto 
the day of final redemption. But if you re- 
main unwilling to confess Christ and forsake 
the world, ‘“Iribulation and anguish upon 
every soul that doeth evil.’” You may be 
possessed of light and knowledge to know 
the requirements of the gospel; you may be 
able to prove professed Christians by their 
lives and actions; you may also be morally 
honest and have adopted a high moral stand- 
ard of life: but remember that with all the 
above attainments you are still an unsaved 
sinner. We entreat you in the name of Jesus 
who shed his precious blood that your souls 
might be reclaimed; we beseech you in 
behalf of your immortal souls which bear the 
image of your Maker, O do repent, forsake. 





. 59 
‘sin, do not delay, ‘‘Seek the Lord while he 
mav be found.”’ 

To those of our friends who have fallen 
into vice and immorality, who often are cov- 
ered with confusion and shame, and who at 
times well nigh despair; we would say, obey 
your convictions, confess your sins, there is 
grace abounding for you. Christ died to 
save sinners. O, therefore, come with all 
your sins, and be unburdened; Christ has 
wrought redemption for such as you. 

We cordially commend our unworthy ef- 
fort and the beloved reader to the God of 
grace, that he may prosper every sincere 
motive to the promotion of his glory and to 
the eternal happiness of our souls. Amen. 


Jacog S, LEHMAN, 


‘May, 1895. Chambersburg, Pa. 











61 
SUMMARY 


OF THE 


Faith, Doctrine and Practice 


OF 


THE CHURCH OF CHRIST, 


First. There is one God, almighty, all- 
wise, holy, pure and gracious, who created 
all things by his power and by his goodness; 
he created man in his own image and like- 
ness, but, by the envy of the devil, sin enter- 
ed into the world and we are all sinners 
through the transgression of Adam. 

Second. Christ was promised unto the 
fathers, as the woman’s seed which should 
bruise the serpent’s head. He was born 
in the time appointed by God the Father, 
and after having honored the holy law by 
perfect obedience, he died for the salvation 
of all who believe and ascended to the right 
hand of God, there to intercede in behalf 
of all the saints upon earth. 

Third. The Holy Ghost proceedeth 
from the Father and. Son, for the en- 
lightening, purifying, sanctifying, strength- 
ening and sealing of those who repent and 
believe in the Lord Jesus Christ, unto the 
remission of sins that are past. 

We believe that the Church of Christ 


62 


upon earth consists of all awakened, penitent 
and believing souls who have been regener- 
ated through the power of God. These are 
the members of the household of God whose 
names are written in heaven and they are 
one in faith and life. Asan expression of 
spiritual unity and fellowship they salute each 
other with the kiss of peace. We recognize 
no divisions in the Church of Christ but be- 
lieve that it never has been divided, that it is 
not now, and that it never will be. Conse- 
quently we refuse to worship with those that 
‘are not united with us in faith and who 
repudiate by their walk and practice the idea 
of unity as taught by the scripture. 

The commands of Christ and the apostles 
are our rule of life, consequently members of 
the church of Christ do not sue at law in de- 
fence of reputation, person or property: do 
not bear arms and serve as soldiers; do not 
hold civil offices under the government, nor 
assist 1n electing civil officers. 

They honor the magistracy by paying taxes 
and all dues faithfully: ever praying for. 
those in authority that the Lord may endow 
them with wisdom to rule in justice: and 
‘withal that they may realize that they are 
only servants and ministers in the kingdom 
of this world, and in order to become heirs 
of the everlasting inheritance they must be 

born again. They do not swear legal oaths, 
but affirm to the truth by yea, yea: nay, nay. 


63 

Persons of mature years and understand- 
ing minds who awaken to a sense of their 
sins, repent and forsake them and believe 
in the Lord Jesus Christ, are baptized with 
water in the names of the Trinity. Infants 
are not fit subjects to receive baptism as they 
cannot comprehend the nature and design ot 
it, neither has the Lord enjoined it upon them. | 

The Lord’s supper, or communion of the 
breaking of bread and drinking of the cup, 
is observed in commemoration of the suffer- 
ings and death of Christ. Only believers 
who live a godly life are proper subjects to 
participate in this ordinance which is ex- 
pressive of the harmony, unity and love 
of the church. 

Feet washing 1s observed as emblematica] 
of Christ’s condescending love and of his 
washing and cleansing our souls from the de- 
filement of sin, and also of the love which 
the members have for each other, which they 
manifest in endeavoring to provoke one an- 
othcr to good works by a godly walk and 
conversation and by reminding one another 
of their Christian duties. 

Christian marriage can be solemnized only 
between ‘believers. A believer in marrying 
an unbeliever transgresses apostolic teaching 
and does despite to the Spirit of the Lord, 
and such must be separated from the church 
as disorderly members. 

Any members of the church who become 


64 
corrupted in life or doctrine and are unfruit- 
ful branches in the vine, must be separated — 
for the preservation of the purity of the 
church, and for the recovery of the erring. 
Those who have. fallen from grace and are 
separated from the church must be held in 
avoidance by all the members without re- 
spect of person, in the hope that such avoid- 
ance will tead such erring ones to reflection 
and repentance. If they are granted grace 
unto repentance they will again be restored 
to full fellowship of the church. 

Finally: the church recognizes Christ as 
her prophet, priest and king, who is made 
unto her for wisdom, righteousness, sanctifi- 
cation and redemption. Who at his second 
coming will receive unto himself, those whose 
names are written in the Lamb’s book of life, 
who shall forever share his glory. And those 
who were not willing to confess his name 
and obey his word he will appoint their por- 
tion in outer darkness. 


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