THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 BAR RSSOGiflTIOji i 
 
 j:^ OF fe^ 
 
 m mMsm . I
 
 ORDINANCES OF THE BIBLE, 
 
 SHOWING THE ORDINANCES THAT HAVE BEEN 
 ABOLISHED, AND THOSE STILL IN VOGUE. 
 
 BY 
 
 E. E. BYRUM. 
 
 Author of "The Secret of Salvation: How to Get It, and How to 
 
 Keep It," "Divine Healing of Soul and Body," " What 
 
 Shall I Do to Be Saved?" "Behind the Prison 
 
 Bare," "Boys' Companion," Etc., Etc. 
 
 GOSPEL TRUMPET COMPANY, 
 
 ANDERSON, IND., U. S. A.
 
 Copyright, 1904, 
 By E. E. Byrum.
 
 •?<osi 
 
 AUTHOR'S PREFACE. 
 
 The ordinances of the Bible are recorded in both 
 the Old and New Testaments. But through the in- 
 fluence of false teachers, and the improper under- 
 standing of the teaching of the Word, many have 
 been led into a wrong belief, insomuch that some 
 altogether discard the ordinances of the New Tes- 
 tament, believing that all ordinances were nailed to 
 the cross and ceased at the death of Christ. While 
 others observe some of the ordinances, as the com- 
 mandments of Christ, they reject others of them. 
 
 It is the aim in this little volume to present the 
 Word of God on the subject, that the reader may 
 readily discriminate between the Jewish ordinances 
 and those of the gospel. And that he may know 
 which ordinances have ceased, and which are yet in 
 vogue. 
 
 Trusting that those who read may be benefited and 
 enlightened by the Spirit of the Lord, I remain, 
 Yours in TTim, 
 
 E. E. Byrum. 
 
 Moundsviile, W. Va., Jan. 21, 1904. 
 
 850508
 
 CONTENTS. 
 
 PAGE 
 
 The Ordinances of tlie BibL- 7 
 
 Ordinances of the Old Testament 9 
 
 Ordinances of the New '1 estaiuent 11 
 
 The Law and tlie Gospel . 13 
 
 The End of the Law 15 
 
 The Ordinances Abolished 19 
 
 How and When Abolished ... 20 
 
 What Ordinances Were Abolished ii2 
 
 The Old Testament an I the New 23 
 
 The Old Covenant and the New 25 
 
 The Gospel Dispensation 27 
 
 John the Baptist and His AVork 31 
 
 Pi-eaching of the C ospel of the Kingdom 36 
 
 The Ministry of Jesus 38 
 
 The Ordination of the Disciphs 40 
 
 The Last Commission 43 
 
 What Are the New Testament Ordinances 45 
 
 Baptism and What It Means 48 
 
 Who Are Candidates for Baptism 54 
 
 The Mode of Baptism 56 
 
 Triune Baptism 69 
 
 Sprinkling 75 
 
 Pouring 85 
 
 In fiint Baptism 86 
 
 Rebaptisra 87 
 
 The Passover 88 
 
 Communion or Lord's Supper 90 
 
 Breaking of Bread 93 
 
 The Cup — What It Represents 94 
 
 Who Can Participate 96 
 
 Feet-washing 98 
 
 When Established 100 
 
 Why Instituted 102 
 
 How Often to be Gbs rved 103 
 
 The Promise ('• iven 104 
 
 The Custom under th ^ L. w 106 
 
 Objections Considered 108 
 
 The Holy Kiss Ill 
 
 Its Observance Ill 
 
 \ ifting up Holy Hand-* 114 
 
 What It Represents 1 15
 
 THE ORDINANCES OF THE BIBLE. 
 
 The same day that Jesus Christ arose from the 
 tomb, two disciples went to a small village called 
 Emmaus, which was but a few miles from Jerusa- 
 lem. While they were talking together of the 
 things which had happened, "Jesus himself drew 
 near, and went with them. But their eyes were 
 holden that they should not know him. And he 
 said unto them, What manner of communications 
 are these that ye have one to another, as ye walk, 
 and are sad?" 
 
 Supposing him to be a stranger, they related the 
 recent occurrences. "And beginning at Moses and 
 all the prophets, he expounded unto them in all the 
 scriptures the things concerning himself." After 
 making himself known to them he vanished out of 
 their sight. "And they said one to another. Did 
 not our heart burn within us, while he talked with 
 us by the way, and while he opened to us the 
 scriptures ? ' ' 
 
 lie then came to the place where the eleven were 
 gathered together, and after making himself known 
 unto them said, "These are the words which I spake 
 unto you, while I was yet with you, that all things 
 must be fulfilled, which were written in the law of 
 
 t
 
 8 THE ORDINANCES OF TlIE BIBT.E. 
 
 Moses, and in the prophets, and in the psalms, con- 
 cerning nie. Then opened he their understanding, 
 that they might understand the scriptures." Luke 
 24 : 44, 45. In his last commission to them he told 
 them to go forth and preach to all nations, "Teach- 
 ing them to observe all things whatsoever I have 
 commanded you." Mat. 28:20. 
 
 It is necessary that the understanding of the peo- 
 ple at the present time be opened, that they may 
 know the commands of Jesus and be able to dis- 
 criminate between the re(iuirements of the law of 
 Moses, and what was enjoined upon the people of 
 God through the gospel of Jesus Christ. 
 
 The Lord said to Moses, "Keep mine ordinances." 
 Lev. 18 : 4. This command was not for Moses alone, 
 but for all the people of God during the time in 
 which the law of Moses was in vogue. 
 
 An ordinance in general is something ordained by 
 authority ; appointment. A rule established by 
 authority. An established rite. The ordinances on 
 the Bible consist of the religious ceremonies, rites, 
 or practises established by divine authority. 
 
 The Jews being the chosen people of God under 
 the old covenant there were certain requirements 
 and observances enjoined upon them in order for 
 them to be in favor with the Lord. The law fore- 
 showed better things and fulfilled its place in the 
 realm of the redemption plan. Nevertheless while 
 God has a people on earth they will be under his 
 government and control and there will be ordinances 
 to observe.
 
 ORDINANCES OF THE OLD TESTAMENT. 9 
 
 When Jesus Christ was with his disciples here 
 upon earth he taught them the way of salvation, and 
 gave them power to preach the gospel with heavenly 
 authority. He instituted certain ordinances and 
 commanded them to be obedient in observing them. 
 The command of observance was not to the disciples 
 alone, but after his resurrection he met with them 
 as they were assembled, and told them to go and 
 teach all nations to observe all things whatsoever he 
 had commanded them. Mat. 28 : 19, 20. 
 
 ORDINANCES OF THE OLD TESTAMENT. 
 
 The commandments and certain requirements of 
 the law of Moses were the ordinances of the Old 
 Testament. It was through a covenant which God 
 gave to his people, of which Moses was the mediator, 
 that these things were given. The requirements and 
 observances signified better things, and were to con- 
 tinue until a better covenant should take the place 
 of the old. 
 
 "Then verily the first covenant had also ordi- 
 nances of divine service, and a worldly sanctuary. 
 For there was a tabernacle made; the first, wherein 
 was the candlestick, and the table, and the shew- 
 bread; which is called the sanctuary. And after the 
 second vail, the tabernacle which is called the Holiest 
 of all" (Heb. 9:1-3); which was furnished with the 
 necessary things for divine service.
 
 10 THE ORDINANCES OF THE BIBLE. 
 
 In these places the priests and high priests made 
 the offerings for the people according to the di- 
 rections given in the law. However the gifts and 
 sacrifices offered "could not make him that did the 
 service perfect, as pertaining to the conscience; 
 which stood only in meats and drinks, and divers 
 washings, and carnal ordinances, imposed on them 
 until the time of reformation." 
 
 The people of God were required to keep these 
 ordinances in order to remain in his favor. To re- 
 fuse to do so, wa.s to bring the displeasure of GoJ 
 upon themselves. These things were typical of some- 
 thing more grand and glorious, and also were held 
 in remembrance of something of the past. 
 
 Just before the departure of the children of Israel 
 out of the land of Egypt, God spoke to Moses and 
 Aaron concerning the passover, and told them to 
 speak to the people saying: "And ye shall observe 
 the feast of unleavened bread; for in this selfsame 
 day have I brought your armies out of the land of 
 Egypt : therefore shall ye observe this day in your 
 generations by an ordinance forever. ' ' Ex. 12 : 17. 
 
 Seme time after this God gave the ten command- 
 ments, and Moses said to the people: "And he de- 
 clared unto you his covenant, which he commanded 
 you to perform, even ten commandments; and he 
 wrote them upon two tables of stone." Deut. 4:13. 
 
 "The Lord made not this covenant with our fathers, 
 but with us, even us, who are all of us here alive 
 this day." Deut. 5:3. 
 
 It w'as not given to Abraham, nor the patriarchs
 
 ORDINANCES OF THE NEW TESTAMENT. 11 
 
 of old. but to those who were all living there at that 
 time, who were the chosen people of God. And was 
 to be observed by thern as long as the Jews as a 
 nation were recognized as the people of God. 
 
 He gave them further instructions concerning the 
 commandments, statutes, judgments, offerings of 
 sacrifices and burnt-offerings, and gave them a strict 
 command to observe them. 
 
 ORDINANCES OF THE NEW TESTAMENT. 
 
 During the ministry of Jesus among the people 
 he taught them the way of salvation, preached unto 
 them the gospel of the kingdom and how to enter 
 into it. 
 
 He set an example for his followers and taught 
 them to do as he had done and to obey his com- 
 mandments. He fasted and prayed with them, and 
 for them ; taught them lessons of humility and sub- 
 mis.sion. The words of instruction given to the 
 apostles were not for them alone, but after his death 
 and resurrection, and before his ascension into 
 heaven, he met with them and said : "Go ye there- 
 fore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the 
 Holy Ghost : teaching them to observe all things 
 whatsoever I have commanded you." Mat. 28: 19, 2C. 
 
 These were not the commandments of the la^^' of
 
 12 THE ORDINANCES OF THE BIBLE. 
 
 Moses, as they ended at the cross. Col. 2:14; Eph. 
 2 : 15, 16. Now since they were ended Christ told 
 
 his disciples to go and teach all nations to observe 
 the things which he had commanded them to do while 
 he was yet with them. 
 
 After setting them an example as recorded in the 
 thirteenth chapter of John, and telling them to con- 
 tinue the observance of the same, he said : "If ye 
 love me, keep my commandments." John 14: 15. 
 
 "He that hath my commandments, and keepeth 
 them, he it is that loveth me." John 14:21. 
 
 "If a man love me he will keep my words." John 
 14 : 23. 
 
 "He that loveth me not keepeth not my sayings." 
 John 14:24. 
 
 "If ye keep my commandments, ye shall abide in 
 my love; even as I bave kept my Father's command- 
 ments, and abide in his love." John 15: 10. 
 
 "For this is the love of God, that we keep his 
 commandments : and his commandments are not 
 grievous. ' ' 1 John 5:3. 
 
 Many years after the death of Jesus upon the 
 cross, and the passing away of the Jewish ordinances, 
 Paul admonished the brethren, saying: "Keep the 
 ordinances, as I delivered them to you." 1 Cor. 11: 
 2. And he further said, "For I have received of 
 the Lord that which also I delivered unto you." 1 
 breaking of the bread, which was a remembrance of 
 Cor. 11 : 23, In this he also referred to the cup and 
 iiis death.
 
 THE LAW AND THE GOSPEL. 
 
 The laAV of Moses was for the Jews, who were, as 
 a nation, considered the people of God as long as 
 this law was in force. "It was added because of 
 transgressions, till the seed should come to whom 
 the promise was made ; and it was ordained by 
 angels in the hand of a mediator." Gal. 3: 19. 
 
 "Now to Abraham and his seed were the promises 
 made. He saith not, And to seeds, as of many ; but 
 as of one, And to thy seed, which is Christ." Gal. 
 3:16. 
 
 When Christ came the gospel of the kingdom was 
 preached, and after his death it was preached to all 
 nations; then the people of God were no longer 
 under the dispensation of the law, but were under 
 the dispensation of the gospel. 
 
 The law was weak. Rom. 8 : 3. 
 
 It could not give life. Gal. 3 : 21. 
 
 It could not take away sins. Heb. 10 : 4. 
 
 It was a law of bondage. Gal. 4 : 24. 
 
 Under the law there were offerings and sacrifices 
 and things purged by blood, but these things could 
 not take away sins; neither were they pleasing unto 
 the Lord after Christ the great sacrifice had been 
 offered. Heb. 9:22; 10:1-6. 
 
 The law was a schoolmaster to bring to Christ 
 the people of God who lived under the Mosaic dis- 
 pensation. Gal. 3 : 24. 
 
 The law was given by Moses, but grace and truth 
 came by Jesus Christ. Jahn 1 : 17. 
 
 18
 
 14 THE ORDINANCES OF THE BIBLE, 
 
 Under the law people could seek revenge ; but the 
 love of Christ through the gospel swept all enmity 
 out of the heart. 
 
 "Ye have heard that it hath been said, An eye 
 for an eye, and a tooth for a 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. ... Ye have heard that it hath been said. 
 Thou shalt love thy neighbor, and hate thine enemy. 
 But 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 per- 
 secute you; that ye may be the children of your 
 Father which is in heaven .... Be ye therefore 
 perfect, even as your Father which is in heaven is 
 perfect." Mat. 5:38-48. 
 
 "For if ye forgive men their trespasses, your 
 heavenly Father will also forgive you: but if ye 
 forgive not men their trespasses, neither will your 
 Father forgive your trespasses. ' ' Mat. 6 : 14, 15. 
 
 While the law was one of bondage, the gospel 
 gave freedom, life, power and faith. It was gooi 
 tidings to all nations. It brought about reconcilia- 
 tion between the Jews and the Gentiles, such as had 
 not been before. And Paul said, "I am not ashamed 
 of the gospel of Christ : for it is the power of God 
 unto salvation to every one that believeth ; to the Jew 
 first, and also to the Greek. For therein is the 
 righteousness of God revealed from faith to faith : 
 as it is written. The just shall live by faith." Rom. 
 1 : 16, 17.
 
 THE END OF THE LAW. 
 
 After Jesus Christ shed his blood upoL the cross 
 and uttered the words, "It is finished," from that 
 time the Mosaic law ceased to exist, and henceforth 
 the words sounded forth: "That no man is justified 
 by the law in the sight of God, it is evident : for. The 
 just shall live by faith. And the law is not of 
 faith: but, The man that doeth them shall live in 
 them. Christ hath redeemed us from the curse of 
 the law, being made a curse for us." Gal. 3: 11-13. 
 
 The law having been given because of transgres- 
 sions. Gal. 3 : 19. Paul said. Before faith came we 
 were under the law. Gal. 3 : 23. But Christ came 
 to take away our transgressions and to save his peo- 
 ple from their sins. 
 
 The law died the death with him upon the cross. 
 "Was crucified with him." All its ordinances and 
 requirements were nailed to the cross. Col. 2:14. 
 
 Old things passed away, and all things became 
 new. 2 Cor. 5 : 17. 
 
 In the third chapter of second Corinthians, Paul 
 compares the law and the gospel. He says in the 
 third verse, "Forasmuch as ye are manifestly de- 
 clared to be the epistle of Christ ministered by us, 
 written not with ink, but with the Spirit of the liv- 
 ing God; not in tables of stone, but in fleshy tables 
 of the heart. ' ' 
 
 The law was written on tables of stone, the gos- 
 pel written in the heart. 
 
 15
 
 16 THE UKDINANCES OF lliE BIBLE. 
 
 He further says in the sixth verse, "Who also hath 
 made us able ministers of the- new testament; not of 
 the letter, but of the spirit : for the letter killeth, 
 but the spirit giveth life. But if the ministration of 
 death, written and engraven in stones, was glorious, 
 so that the children of Israel could not steadfastly 
 behold the face of Moses for the glory of his counte- 
 nance ; which glory was to be done av/ay : how shall 
 not the ministration of the spirit be rather glorious? 
 For if the ministration of condemnation be gloiy, 
 much more doth the ministration of righteousness 
 exceed in glory. For even that which was made 
 glorious had no glory in this respect, by reason of 
 the glory that excelleth. For if that which is done 
 away was glorious, much more that which remain- 
 eth is glorious." 2 Cor. 3: 6-11. 
 
 Here he speaks of the nature of the law, which 
 had been done away by reason of something which 
 "excelleth." To make this more clear to the mind we 
 will use an illustration. Suppose it is night, dark- 
 ness has gathered around. An electric light is shin- 
 ing in our midst and this light shines about us so 
 brilliantly that we are enabled to do whatsoever is 
 required of us as long as we stay with the light. 
 But at morning-time when the sun arises in all 
 its brilliancy the light is so great that it completely 
 sweeps away all darkness, and not only so, but so 
 far excels the electric light that it becomes of no 
 effect. We may try to obtain light from it, but its 
 power is completely gone and its brilliancy swept 
 away because of the light which "excelleth." Al-
 
 THE END OP THE LAW. li 
 
 though it answered its purpose during the night- 
 time, it has no power nor influence under the 
 blazing light of the sun. Just so it is with the 
 law, it was glorious, and answered the purpose for 
 which it was intended, but when faith came and the 
 sun of righteousness shone forth in the brilliant rays 
 of the gospel, the glory so far exceeded the glory of 
 the law that it was completely swept away and be- 
 caine powerless, or, in other words, came to an end. 
 
 There was a complete change, "old things passed 
 away," and all things became new. The new dis- 
 pensation took the place of the old; likewise the new 
 testament, new covenant and new life. 
 
 Instead cf the old sacrifices and offerings as under 
 the law, Christ became our sacrifice. The apostle 
 sums up the whole matter after speaking of the 
 nature cf the law, old life, and says: "Therefore 
 if any man be in Christ, he is a new creature: old 
 things are passed away; behold, all things are be- 
 come new. And all things are of God, who hath 
 reconciled us to himself by Jesus Christ, and hath 
 given to us the ministiy of reconciliation." 2 Cor. 
 5 : 17, 18. 
 
 He says, "And that he died for all, that they 
 which live should not henceforth live unto them- 
 selves, but unto him which died for them, and rose 
 again. Wherefore henceforth know we no man after 
 the flesh: yea, though we have known Christ after 
 the flesh, yet now henceforth know we hira no more." 
 2 Cor. 5:15,16. 
 
 How were the people of God known before the 
 
 2
 
 18 THE ORDINANCES OF THE BIBLE. 
 
 death and resurrection of Jesus Christ? They were 
 known "after the flesh." That is they were known 
 as Jews, and in order to trace the lineage of a man 
 of (jiod he was traced through the generations of 
 his ancestry as a Jew. Ills father was a Jew, his 
 grandfather was a Jew, and those throughout the 
 line of his ancestry. But after Christ died and 
 rose again, the children of God were no longer 
 known after the flesh or through Jewish blood. But 
 after this time to trace a child of God was to trace 
 him to his spiritual birth or to Christ. 
 
 Paul says, "Hitherto have we known Christ after 
 the flesh, yet now henceforth know we him no more." 
 Before his death and resurrection he was known 
 as a Jew and of Jewish descent, but since his resur- 
 rection he is known as the Son of God. 
 
 Since that time the people of God are not known 
 as Jews after the flesh, but from a spiritual stand- 
 point. "For he is not a Jew, which is one out- 
 wardly; neither is that circumcision, which is out- 
 ward in the flesh: but he is a Jew, which is one 
 inwardly, and circumcision is that of the heart, 
 in the spirit, and not in the letter; whose praise is 
 not of men, but of God." Rom. 2: 28, 29.
 
 THE ORDINANCES ABOLISHED. 
 
 The Word of God is very clear and explicit con- 
 cerning the ordinances which the people of God were 
 to observe, and also it makes plain when such should 
 cease to be practised. The prophets foretold the 
 time when they would be abolished, and after that 
 time the strictest observance could not change the 
 hearts of the people, nor bring them in favor with 
 God, as a better covenant was given with better 
 privileges and a fulfilment of better promises than 
 that which formerly had been in vogue. 
 
 Saul of Tarsus with all his faithful observance 
 of the requirements of the law, with all his zeal 
 and knowledge to fulfil the same to the very letter, 
 found himself the ''chief of sinners" when trying to 
 live under the law after it was abolished. The law 
 or ordinances which has been abolished is no longer 
 of any effect or consequence. 
 
 "Not as Moses, which put a vail over his face, 
 that the children of Israel could not steadfastly look 
 to the end of that which is abolished: but their 
 minds were blinded: for until this day remaineth 
 the same vail untaken away in the reading of the 
 old testament; which vail is done away in Christ. 
 But even unto this day, when Moses is read, the vail 
 is upon their heart." 
 
 The word "Moses" here has reference to the law, 
 which Paul says "is abolished"; and those who try 
 to live under the teachings of the Old Testament, even 
 
 19
 
 20 THE ORDINANCES OF THE BIBLE. 
 
 until this day, are blinded to the truth of the gospel, 
 but he says the "vail is done away in Christ." "But 
 even unto this day, when Moses is read, the vail is 
 upon their heart." 2 Cor. 3:13-16. 
 
 At the present time those who try to live under 
 the law of ]\Ioses in keeping the commandments and 
 ordinances, such as the Mosaic sabbath, passover, 
 circumcision, etc., have their minds blinded and the 
 vail over their face. They must learn that these 
 things have been abolished, and turn to the Lord and 
 have the vail taken from their hearts through the 
 power of the gospel and application of the blood of 
 Jesus Christ. 
 
 HOW AND WHEN ABOLISHED. 
 
 After giving the ten commandments to the people; 
 and instructing them concerning what the Lord re- 
 quired of them, dieses said: "Now these are the 
 commandments, the statutes, and the judgments, 
 which the Lord your God commanded to teach you, 
 that ye might do them_ in the land whither ye go 
 to possess it. ' ' Deut. 6:1. 
 
 As long as the Jews were considered the people of 
 God, they were to observe these things while they 
 were in the land throughout all their generations. 
 The same was to continue "until the time of reforma- 
 tion." Heb. 9:10. The bringing in of the gospel 
 brought about the time of the reformation. "But
 
 HOW AND WHEN ABOIJSHED. 21 
 
 now in Christ Jesus ye who sometimes were far off 
 are made nigh by the blood of Christ. For he is our 
 peace, who hath made both one, and hath broken 
 down the middle wall of partition between us; hav- 
 ing abolished in his flesh the enmity, even the law 
 of commandments contained in ordinances; for to 
 make in himself of twain one new man, so making 
 peace; and that he might reconcile both unto God 
 in one body by the cross, having slain the enmity 
 thereby." Eph. 2:13-16. 
 
 "Blotting out the handwriting of ordinances that 
 was against us, which was contrary to us, and took 
 it out of the way, nailing it to his cross; and having 
 spoiled principalities and powers, he made a shew 
 of them opanly, triumphing over them in it. Let 
 no man therefore judge you in meat, or in drink, 
 or in respect of an holy day, or of the new moon, 
 or of the sabbath days : which are a shadow of things 
 to come ; but the body is of Christ. ' ' 
 
 These things mentioned, as Paul says, were only a 
 shadow of things to come, and were abolished or 
 taken out of the way, having been nailed to the 
 cross.
 
 WHAT ORDINANCES WERE ABOLISHED. 
 
 When Christ gave his life upon the cross to re- 
 deem humanity, he became our sacrifice, and other 
 sacrifices and offerings no longer availed anything. 
 The dead works of the law ceased, and faith in God 
 was required. These offerings and sacrifices "could 
 not make him that did the service perfect, as per- 
 taining to the conscience ; which stood only in meats 
 and drinks, and divers washings, and carnal or- 
 dinances, impose:^ on them until the time of the ref- 
 ormation." Heb. 9:9,10. 
 
 It appears to be very difficult for some to believii 
 that the ten commandments have been abolished, 
 but we read in Dent. 4 : 13 where God gave the 
 commandments to Moses, and Moses said to the 
 people, "And he declared unto you his covenant, 
 which he commanded you to perform, even ten com- 
 mandments; and he wrote them upon two tables of 
 stone." And he further says, "The Lord made not 
 this covenant with our fathers, but with us, even 
 us, who are all of us here alive this day." Deut. 
 5:3. 
 
 In the third chapter of second Corinthians in 
 speaking of that which was done away he refers to 
 that which was written in "tables of stone." And 
 in Eph. 2 : 15 we read that these commandments have 
 been abolished through the death of Jesus Christ 
 wherein he saith, "Having abolished in his flesh the 
 enmity, even the law of commandments contained
 
 fHE OLD I'ESTAMENT AND THE NEW. ^5 
 
 in ordinances; for to make in himself of twain one 
 new man^ so making peace." 
 
 The apostle further says in Col. 2: 20, "Wherefore 
 if ye be dead with Christ from the rudiments of the 
 world, why, as though living in the world, are ye 
 subject to ordinances, . . . after the commandments 
 ;md doctrines of men?" 
 
 The circumcision of the flesh is no longer re- 
 quired. Rom. 2 : 25-29. 
 
 All the ordinances of the law were abolished and 
 ceased with the ]\Iosaic dispensation, and since then 
 the people of God have lived under the gospel dis- 
 pensation subject to its ordinances and the com- 
 mands of Jesus Christ. 
 
 THE OLD TESTAMENT AND THE NEW. 
 
 Moses was the mediator of the Old Testament, and 
 Christ the mediator of the New Testament. "For if 
 the blood of bulls and of goats, and the ashes of an 
 heifer sprinkling the unclean, sanctifieth to the pur- 
 ifying of the flesh : how much more shall the blood 
 of Christ, who through the eternal Spirit offered 
 himself without spot to God, purge your conscience 
 from dead works to serve the living God? And for 
 this cause he is the mediator of the new testament, 
 that by means of death, for the redemption of the 
 transgressions that were under the first testament, 
 they which are called might receive the promise of
 
 24 THE ORDINANCES OP THE BIBLE. 
 
 eternal inheritance. For where a testament is, there 
 must also of necessity be the death of the testator. 
 
 "For a testament is of force after men are dead: 
 otherwise it is of no strength at all while the testa- 
 tor liveth. Whereupon neither the first testament 
 was dedicated without blood. For when Moses had 
 spoken every precept to all the people according to 
 the law, he took the blood of calves and of goats, with 
 water and scarlet wool, and hyssop, and sprinkled 
 both the book, and all the people, saying. This is 
 the blood of the testament which God hath enjoined 
 unto you. Moreover he sprinkled with blood both 
 the tabernacle, and all the vessels of the ministry. 
 And almost all things are by the laAV purged with 
 blood; and without shedding of blood is no re- 
 mission." Heb. 9:13-22. 
 
 "But in those sacrifices there is a remembrance 
 again made of sins every year. Fcr it is not possible 
 that the blood of bulls and of goats should take 
 away sins. ' ' Heb. 10 : 3, 4. 
 
 "But this man, after he had offered one sacrifice 
 for sins forever, sat down on the right hand of 
 God ; from henceforth expecting till his enemies be 
 made his footstool." Heb. 10:12,13. 
 
 From the time he gave himself as a sacrifice for 
 the people the New Testament was in vogue, and the 
 Old passed away ami was powerless. 2 Cor. 3 : 14, 15.
 
 THE OLD COVENANT AND THE NEW. 
 
 The Lord made a covenant with Moses and the 
 children of Israel when he delivered them out of 
 the hand of the oppressors ; but the prophet Jeremiah 
 tells of another covenant which the Lord made with 
 Israel. He says: "Behold, the days come, saith the 
 Lord, that I will make a new covenant with the house 
 of Israel, and with the house of Judah : not accord- 
 ing 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 broke, although I was an husband unto them, 
 saith the Lord : but this shall be the covenant thai 
 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 
 neighbor, 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 iniquity, and I will remember 
 their sin no more." Jer. 31:31-34. 
 
 In speaking of these two covenants the apostle 
 says, "But now hath he obtained a more excellent 
 ministry, by how much also he is the mediator of a 
 better covenant, which was established upon better 
 promises. For if that first covenant had been fault- 
 less, then should no place have been sought fo.* the 
 
 25
 
 26 THE ORDINANCES OP THE BlBLE. 
 
 second. ... In that he saith, A new covenant, he 
 hath made the first old. Now that which decayeth 
 and waxeth old is ready to vanish away." Heb. 8: 
 6, 7, 13. 
 
 ' ' Then verily the first covenant had also ordinances 
 of divine service and a worldly sanctuary." There 
 were gifts and sacrifices offered that could not make 
 him that did the service perfect, as pertaining to 
 conscience; which stood only in meats and drinks, 
 and divers washings, and carnal ordinances, imposed 
 on them until the time of the reformation." Heb. 
 9 : 9, 10. 
 
 "Above when he said, Sacrifice and offering and 
 burnt-offerings and offering for sin thou wouldest 
 not, neither hadst pleasure therein ; which are offered 
 by the law; then said he, Lo, I come to do thy 
 will, God. He taketh away the first, that he may 
 establish the second. By the which will we are sanc- 
 tified through the offering of the body of Jesus Christ 
 once for all." Heb. 10:8-10. 
 
 "For after that he had said. This is the covenant 
 that I will make with them after those days, saith 
 the Lord, I will put ray laws into their hearts, and 
 in their minds will I write them; and their sins 
 and iniquities will I remember no more. Now where 
 remission of these is, there is no more offering 
 for sin."
 
 THE GOSPEL DISPENSATION. 
 
 The birth of Christ at the little village of Bethle- 
 hem was the beginning of a new era, which is gen- 
 erally called the Christian era, or gospel dispensa- 
 tion. Although he did not preach for a number of 
 years after this time, yet it was a time of great re- 
 joicing in heaven and on earth. 
 
 His mother "brought forth her first-born son, and 
 wrapped him in swaddling clothes, and laid him in 
 a manger; because there was no room for them in 
 the inn. And there were in the same country shep- 
 herds abiding in the field, keeping watch over their 
 flock by night. And, lo, the angel of the Lord came 
 upon them, and the glory of the Lord shone round 
 about them : and they were sore afraid. And the 
 angel said unto them. Fear not : for, behold, I bring 
 you good tidings of great joy, which shall be to 
 all people. For unto you is born this day in the 
 city of David a Savior, which is Christ the Lord. 
 And this shall be a sign unto you; Ye shall find the 
 babe wrapped in swaddling clothes, lying in a man- 
 ger. And suddenly there was with the angel a mul- 
 titude of the heavenly host praising God, and saying, 
 Glory to God in the highest, and on earth peace, 
 good will toward men. ' ' Luke 2 : 7-14. 
 
 "And the child grew, and waxed strong in spirit, 
 filled with wisdom: and the grace o^ God was upon 
 him." Luke 2:40. 
 
 When Jesus was about thirty years of age, he came 
 27
 
 28 THE ORDINANCES OF THE BIBLE. 
 
 to John the Baptist to be baptized in the river Jordan. 
 "And the Holy Ghost descended in a bodily shape 
 like a dove upon him, and a voice came from heaven, 
 which said, Thou art my beloved Son; in thee I 
 am well pleased." Luke 3: 22. 
 
 From this time he went forth preaching until the 
 time of his crucifixion. During this time as the gos- 
 pel was being ushered in the law was as a melting 
 iceberg ready to vanish away. Jesus said, "Think 
 not that I am come to destroy the law, or the 
 prophets: I am not come to destroy, but to fulfil. 
 For verily I say unto you, Till heaven and earth 
 pass one jot cr one tittle shall in no wise pass from 
 the law, till all be fulfilled." 
 
 The law foi-eshadowed Christ and his gospel ; the 
 prophets foretold of the same and what should come 
 to pass, and none of the prophecy and requirements 
 of the law were to pass by without being fulfilled, 
 and when he died upon the cross the last require- 
 ment of the law was fulfilled, and was no longer of 
 any effect. But when Jesus Christ bowed his head 
 and said, "It is finished," there was nothing left 
 concerning the law, and the people from that time 
 forth were all under the dispensation of the gospel. 
 
 This dispensation was the opening of faith to the 
 people. It was opened with power and authority 
 from the time that the gospel began to be preached. 
 The devils were brought under subjection and cast 
 out. There were no more offerings of animals for 
 sin. The great sin-offering had been offered, and 
 now reigns supreme over all things. We read his
 
 THE BAPTISM OF JESUS IN THE RIVER JORDAN.
 
 JOHN THE BAPTIST AND HIS WORK. 31 
 
 words, "All power is given unto me in heaven and 
 in earth." Mat. 28:18. 
 
 This dispensation will last to the end of time, 
 and those who believe on the Lord Jesus Christ will 
 have the benefits of his gospel, the same as did the 
 people during the time of the apostles. 
 
 JOHN THE BAPTIST AND HIS WORK. 
 
 The prophet Malachi foretold the coming of John, 
 and the Lord speaking through him said, "Be- 
 hold, I will send my messenger, and he shall pre- 
 pare the way before me : and the Lord, whom ye seek, 
 shall suddenly come to his temple, even the messenger 
 of the covenant, whom ye delight in : behold, he shall 
 come, saith the Lord of hosts." 
 
 The Lord sent his angel, who informed Zacharias 
 and Elizabeth that a son should be born unto them. 
 After he was born Zacharias said his name was 
 John. 
 
 Mark records the circumstance concerning him 
 saying: "The beginning of the gospel of Jesus Christ, 
 the Son of God; as it is written in the prophets, Be- 
 hold, I send my messenger before thy face, which 
 shall prepare thy way before thee. The voice of one 
 crying in the wilderness. Prepare ye the way of the 
 Lord, make his paths straight. John did baptize in 
 the wilderness, and preach the baptism of repent- 
 ance for the remission of sins.
 
 32 THE ORDINANCES OF THE BIBLE. 
 
 "And there went out unto him all the land of 
 Judea, and they of Jerusalem, and were all bap- 
 tized of him in the river of Jordan, confessing their 
 sins. And John was clothed with camel's hair, and 
 with a girdle of a skin about his loins; and he did 
 eat locusts and wild honey; and preached, saying, 
 There cometh one mightier than I after me, the 
 latchet of whose shoes I am not worthy to stoop 
 down and unloose. I indeed have baptized you witli 
 water: but he shall baptize you with the Holy Ghost. 
 
 "And it came to pass in those days, that Jesus came 
 from Nazareth of Galilee, and was baptized of 
 John in Jordan. And straightway coming up out of 
 the water, he saw the heavens opened, and the Spirit 
 like a dove descended upon him : and there came 
 a voice from heaven, saying, Thou art my beloved 
 Son, in Avhom I am well pleased." Mark 1: 1-11. 
 
 This man was sent from God and had authority 
 to preach and baptize. It was of him that was said, 
 "There was a man sent from Cod, whose name was 
 John. The same came for a witness, to bear witness 
 of the Light, that all men through him might be- 
 lieve. He was not that Light, but was sent to bear 
 witness of that Light. That was the true Light, 
 which lighteth every man that cometh into the world. 
 . . . John bare witness of him, and cried, saying. 
 This was he of whom I spake, lie that cometh after 
 me is preferred before me: for he was before me. 
 And of his fulness have all we received, and grace 
 for grace. 
 
 "For the law was given by Moses, but grace and
 
 'BRING FORTH THEREFORE FRUITS MEET FOR 
 
 REPENTANCE. ' 'mAT. 3 : 8, 
 
 JOHN BAPTIZING IN THE RIVER JORDAN.
 
 JOHN THE BAPTIST AND HIS WORK. 35 
 
 truth came by Jesus Christ. . . . And this is the 
 record of John, when the Jews sent priests and 
 Levites from Jerusalem to ask him, 
 
 ''Who art thou? 
 
 "And he confessed, and denied not; but confessed, 
 I am not the Christ. 
 
 "And they asked him. What then? Art thou 
 Elias ? 
 
 "And he saith, I am not. . 
 
 "Art thou that prophet? 
 
 "And he answered, No. 
 
 "Then said they unto him. Who art thou? that 
 we may give an answer to them that sent us. What 
 sayest thou of thyself? 
 
 "He said, I am the voice of one crying in the 
 wilderness. Make straight the way of the Lord, as 
 said the prophet Esaias. And they which were sent 
 were of the Pharisees. And they asked him, and 
 said unto him, 
 
 "Why baptizest thou then, if thou be not that 
 Christ, nor Elias, neither that prophet? 
 
 "John answered them, saying, I baptize with 
 water: but there standeth cne among you, whom ye 
 know not; he it is, who coming after me is preferred 
 before me. whose shoe's latchet I not worthy to 
 unloose." John 1:6-27. 
 
 He was called John the Baptist. "In tho«e days 
 came John the Baptist, preaching in the wilderness 
 of Judea, and saying. Repent ye: for the Idngdom 
 of heaven is at hand." Mat. 3:1,2. 
 
 He was faithful in his work, preached without
 
 36 THE ORDINANCES OF THE BIBLE. 
 
 compromise, would not baptize the Pharisees and 
 Sadducees, because they would not repent nor meas- 
 ure up to the truth. He called them a generation 
 of vipers and said, "Bring forth fruits meet for 
 repentance." 
 
 Because of his trueness to God he was cast into 
 prison and beheaded. However, it can well be said 
 of him, he was obedient unto the Lord, faithfully 
 fulfilling his calling and performing his work in 
 fulfilment of the Word of God. 
 
 PREACHING THE GOSPEL OF THE 
 KINGDOM. 
 
 "The law and the prophets were until John: since 
 that time the kingdom of God is preached, and every 
 man presseth into it." Luke 16:16. 
 
 After Jesus was baptized in the river Jordan by 
 John the Baptist, he first went into the wilderness, 
 being led there by the spirit, where he was tempted 
 of the devil. Here he fasted forty days and forty 
 nights and then the tempter came, but Jesus met 
 him with the words, "It is written," and not only 
 so, but he tnld him what was "written," rebuked 
 him and said: "Get thee hence, Satan: for it is 
 written. Thou shalt worship the Lord thy God, and 
 him only shalt thou serve. Then the devil leaveth 
 him, and, behold, angels came and ministered unto 
 him." Mat. 4:10,11. 
 
 **Now when Jesus had heard that John was cast
 
 PREACHING THE GOSPEL OP THE KINGDOM. 37 
 
 into prison, he departed into Galilee ; and leaving 
 Narzareth, he came and dwelt in Capernaum, which 
 is upon the seacoast, in the borders of Zabulon and 
 Nephthalim ; that it might be fulfilled which was 
 spoken by Esaias the prophet, saying, The land of 
 Zabulon, and the land of Nephthalim, by the way 
 of the sea, beyond Jordan, Galilee of the Gentiles; 
 the people which sat in darkness saw great light; 
 and to them which sat in the region and shadow of 
 death light is sprung up. From that time Jesus 
 began to preach, and to say. Repent : for the kingdom 
 of heaven is at hand." Mat. 4:12-17. 
 
 When he sent out his twelve disciples he said. As 
 ye go, preach, saying, The kingdom of heaven is at 
 hand. He told them what they would have to meet, 
 but said if they shall deliver you up, take no thought 
 how or what ye shall speak; for it shall be given 
 you in that same hour what ye shall speak. For it 
 is not ye that speak, but the Spirit of your Father 
 which speaketh in you. Mat. 10 : 19, 20. 
 
 Afterwards he sent out other seventy also into the 
 cities and places where he himself would come, and 
 gave them a similar commission to that of the twelve, 
 and he said to them, "Ileal the sick that are there- 
 in, and say unto them, The kingdom of God is come 
 nigh unto you. But into whatsoever city ye enter, 
 and they receive you not, go your ways out into the 
 streets of the same, and say, Even the very dust of 
 your city, which cleaveth on us, we do wipe off 
 against you: notwithstanding be ye sure of this, 
 that the kingdom of God is come nigh unto you."
 
 THE MINISTRY OF JESUS. 
 
 Wben John the Baptist was baptizing in the 
 river Jordan, he made the people to understand that 
 he was not the Christ, but said: "I indeed baptize 
 you with water unto repentance : but he that conieth 
 after me is mightier than I, whose shoes I am not 
 worthy to bear: he shall baptize you with the Holy 
 Ghost, and with fire." Mat. 3:11. 
 
 "And Jesus, when he was baptized, went up 
 straightway out of the water: and, lo, the heavens 
 were opened unto him, and he saw the Spirit of God 
 descending like a dove, and lighting upon him : and 
 lo a voice from heaven, saying, This is my beloved 
 Son, in whom I am well plea.sed." Mat. 3:16,17. 
 
 After this he was led into the wilderness, where 
 he was tempted of the devil. He then went into 
 Galilee and began his ministry. "From that time 
 Jesus began to preach, and to say, Repent : for the 
 kingdom of heaven is at hand. ' ' Mat. 4 : 17. 
 
 "And Jesus went about all Galilee, teaching in 
 their synagogues, and preaching the gospel of the 
 kingdom, and healing all manner of sickness and 
 all manner of disease among the people. And his 
 fame went throughout all Syria : and they brought 
 unto him all sick people that were taken with divers 
 diseases and torments, and those which were pos- 
 sessed with devils, and those which were lunatic, and 
 those that had the palsy; and he healed them." Mat. 
 4 : 23, 24. 
 
 3S
 
 THE MINISTRY OF JESUS. 39 
 
 His ministry was one of power and authority. 
 And "the people were astonished at his doctrine: 
 for he taught them as one having authority, and not 
 as the scribes." Mat. 7:28,29. 
 
 His words were so effectual that when the officers 
 were sent to arrest him, they so keenly felt the power 
 and influence of the Holy Spirit that they did not 
 take him, and when asked their reasons for not do- 
 ing so, the officers answered, "Never man spake like 
 this man. ' ' John 7 : 46. 
 
 He met the greatest opposition, and endured 
 severe persecutions, was buffeted and spit upon, 
 and gave the people to understand that they were 
 not to follow him for the wealth of this world. He 
 said at one time, "Foxes have holes, and the birds 
 of the air have nests; but the Son of man hath not 
 where to lay his head." Luke 9:58. 
 
 He fasted and spent much time in prayer. His life 
 was one of humility and without sin. He set an 
 example for others to follow. The apostle says,*" For 
 even hereunto were ye called: because Christ also 
 suffered for us, leaving us an example, that ye should 
 follow his steps : who did no sin, neither was 
 guile found in his mouth: who, when he was reviled, 
 reviled not again ; when he suff'ered, he threatened 
 not ; but committed himself to him that judgeth 
 righteously: who his own self bare our sins in his 
 own body on the tree, that we being dead to sins, 
 should live unto righteousness: by whose stripes ye 
 v.^ere healed." 1 Pet. 2:21-24. 
 
 While he was here on earth he said, "As long as
 
 40 THE ORDINANCES OP THE BIBLE. 
 
 I am in the world, I am the light of tlie world." 
 John 9 : 5. 
 
 "Then spake Jesns again nnto them, saying, I am 
 the light of the woi-ld: he that followeth me shall 
 not walk in darkness, bnt shall have the light o!" 
 life." John 8:12. 
 
 To his followers he said, "Ye are the light of 1lie 
 world. . . . Let your light so shine before men, 
 that they may see your good works, and glorify your 
 Father which is in heaven." Mat. 5: 14-16. 
 
 At one time when the Jews marveled at his teach- 
 ing Jesus answered them, and said, "^My doctrine is 
 not mine, but his that sent me. If any man will do 
 his will, he shall know of the doctrine, whether it 
 be of God, or whether I speak of myself. He that 
 speaketh of himself seeketh his own glory : but he 
 that seeketh his glory that sent him, the same is 
 true, and no unrighteousness is in him." John 7: 
 16-18. 
 
 ORDINATION OF THE DISCIPLES. 
 
 Soon after the beginning of the ministry of Jesus, 
 as he was walking by the sea of Galilee, he saw some 
 fishermen casting a net into the sea. "And he saith 
 unto them, Follow me, and I will make you fishers 
 of men. And they straightway left their nets, and 
 followed him." He meant by this that he would 
 send them forth to preach the gospel and enable them
 
 ORDINATION OF THE DISCIPLES. 41 
 
 to rescue souls from sin. Some time after this the 
 lime came for him to send forth some ministers into 
 the world to preach the gospel of the kingdom. 
 
 "And when he had called unto him his twelve 
 disciples, he gave them power against unclean spirits, 
 to east them out, and to heal all manner of sickness 
 and all manner of disease. Now the names of the 
 twelve apostles are these : The first, Simon, who is 
 called Peter, and Andrew his brother; James the 
 son of Zebedee, and John his brother; Philip, and 
 Bartholomew ; Thomas, and Matthew the publican ; 
 James the- son of Alphneus, and Lebbasus, whose sur- 
 name was Thaddffius ; Simon the Canaanite, and 
 Judas Iscariot, who also betrayed him. These twelve 
 Jesus sent forth, and commanded them, saying, Go 
 not into the way of the Gentiles, and into any city 
 of the Samaritans enter ye not : but go rather to the 
 lost sheep of the house of Israel. And as ye go, 
 preach, saying. The kingdom of heaven is at hand, 
 Ileal the sick, cleanse the lepers, raise the dead, 
 cast out devils: freely ye have received, freely give. 
 Provide neither gold, nor silver, nor brass in your 
 purses, nor scrip for your journey, neither two coats, 
 neither shoes, nor yet staves: for the workman is 
 worthy of his meat. . . . And fear not them which 
 kill the body, but are not able to kill the soul: but 
 rather fear him which is able to destroy both soul 
 and body m nell." Mat. 10: 1-28. 
 
 It will be observed that he gave them the same 
 power to cast out devils as that which he had ex- 
 ercised himself, also to heal all manner of sickness
 
 42 THE ORDINANCES OF THE BIBLE. 
 
 and all manner of disease. He told them of the 
 persecutions that they would receive, how they would 
 be scourged in the synagogue and delivered up be- 
 fore the rulers, and that they might expect a similar 
 treatment to that of their Master. He gave them 
 the power and authority for their work and sent 
 them out in a way that they would be obliged to 
 trust wholly in him ; not only to convince them of 
 his power and ability respecting their faith, but that 
 they in this way might be an example of faith unto 
 others. They were not even allowed a walking-stick 
 at first. After telling them of certain things they 
 were not to take with them he said, "Nor yet staves." 
 
 And again we read he sent them forth "and com- 
 manded them that they should take nothing for their 
 journey, save a staff only. ' ' Mark 6 : 8. 
 
 Some time after this when they had been thorough- 
 ly tested, and proved themselves true to their calling, 
 "He said unto them, When I sent you without purse, 
 and scrip, and shoes, lacked ye anything? And they 
 said. Nothing. Then said he unto them, But now, 
 he that hath a purse, let him take it, and likewise his 
 scrip." Luke 22:35,36. 
 
 They had been tried and were true and obedient 
 unto his word. Now he could send them forth with 
 or without money and provisions. 
 
 At one time after giving them an example of the 
 power of his word, he said unto them, "Have faith 
 in God. For verily I say unto you, That whosoever 
 shall say unto this mountain. Be thou removed, and 
 be thou cast into the sea ; and shall not doubt in his
 
 THE LAST COMMISSION. 43 
 
 heart, but shall helieve that those things which he 
 saith shall come to pass; he shall have whatsoever ho 
 saith. Therefore I say unto you, What things soever 
 ye desire, when ye pray, believe that ye receive them, 
 and ye shall have them." Mark 11 : 22-24. 
 
 Mark in speaking of them says, "And he ordained 
 twelve that they should be with him, and that he 
 might send them forth to preach and have power to 
 heal sicknesses and to cast out devils. ' ' They not only 
 received the commission, but "they went out, and 
 preached that men should repent. And they cast 
 out many devils, and anointed with oil many that 
 were sick, and healed them. ' ' Mark 6 : 12, 13. 
 
 THE LAST COMMISSION. 
 
 During the time that Jesus wa^ with his apostles 
 he taught them the things concerning his kingdom, 
 and manifested his power in their presence ; also 
 clothed them with power and authority that they 
 might be able to do his bidding. On the night of his 
 betrayal he set an example before them and gave 
 them commanchnents to observe. See John 13 : 4-17 ; 
 Mat. 26:26-28; Mark 14:22-24; Luke 22:19,20: 
 1 Cor. 11:23-26. 
 
 Then after his death upon the cross and his 
 resurrection from the tomb, and after having given 
 example and command for them to do those things, 
 he told them to go and teach others all the things
 
 44 THE ORDINANCES OF THE BIBLE. 
 
 that he had commanded. He appeared unto the 
 eleven as they were gathered together, "And he said 
 unto them, Go ye into all the world, and preach the 
 gospel to every creature. He that believeth and is 
 baptized shall be saved; but he that believeth not 
 shall be damned. And these signs shall follow them 
 that believe: In my name shall they cast out devils; 
 they shall speak with new tongues; they shall take 
 up serpents; and if they drink any deadly thing, it 
 shall not hurt them ; they shall lay hands on the 
 sick, and they shall recover. ' ' Mark 16 : 15-18. 
 
 And he said unto them, "All power is given unto 
 me in heaven and in earth. Go ye therefore, and 
 teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost : 
 teaching them to observe all things whatsoever I 
 have commanded you : and, lo, I am with you alway, 
 even unto the end of the world. Amen." Mat. 28: 
 18-20. 
 
 "So then after the Lord had spoken unto them, 
 he was received up into heaven, and sat on the right 
 hand of God. And they went forth, and preached 
 everywhere, the Lord working with them, and con- 
 firming the word with signs following. Amen." Mark 
 16 : 19, 20.
 
 WHAT ARE THE NEW TESTAMENT 
 ORDINANCES. 
 
 In writing to the Colossian brethren Paul made 
 mention to them concerning the ordinances of the 
 law, which he said "are a shadow of things to come; 
 but the body is of Christ. Let no man beguile yoa 
 of your reward in a voluntary humility and worship- 
 ing of angels, intruding into those things which he 
 hath not seen, vainly puffed up by his fleshly mind, 
 and not holding the Head, from which all the body 
 by joints and bands having nourishment ministered, 
 and knit together, increaseth with the increase of 
 God. Wherefore if ye be dead with Christ from the 
 rudiments of the world, why, as though living in the 
 world, are ye subject to ordinances, . . . after the 
 commandments and doctrines of men?" He taught 
 them to no longer be under the ordinances of the 
 law, but to give honor to Jesus Christ and his 
 commands. 
 
 The New Testament ordinances are the religious 
 rites of the church of God as recorded in the New 
 Testament, as observed by Christ and his apostles 
 and enjoined upon his people. The first of these is 
 baptism. Jesus set the example. 
 
 "Then cometh Jesus from Galilee to Jordan unto 
 John, to be baptized of him. 
 
 "And Jesus, when he was baptized, went up 
 straightway out of the water: and, lo, the heavens 
 were opened unto him, and he saw the Spirit of 
 God descending like a dove, and lighting upon him: 
 
 45
 
 46 THE ORDINANCES OF THE BIBLE, 
 
 and lo a voice from heaven, saying, This is my be- 
 loved Son, in whom I am well pleased." Mat. 3:13, 
 16, 17. 
 
 Jesus himself instituted baptism as now observed 
 by Christians. John 3 : 22-30 ; 4 : 12. He commanded 
 all believers on him to be baptized. When he met 
 with the eleven after his death and resurrection he 
 said unto them," Go ye into all the world, and preach 
 the gospel to every creature. lie that believeth and 
 is baptized shall be saved; but he that believeth not 
 shall be damned." Mark 16:15,16. 
 
 "Go ye therefore, and teach all nations, baptizing 
 them in the name of the Father, and of the Son, and 
 of the Holy Ghost : teaching them to observe all 
 things whatsoever I have commanded you: and, lo, 
 I am with you alway, even unto the end of the 
 world. Amen." Mat. 28:19, 20. 
 
 He established the ordinance of feet-washing. On 
 the night of his betrayal he washed the feet of his 
 disciples and instructed them to continue the observ- 
 ance, giving them the promise of a blessing for 
 their future obedience to the same. 
 
 He said, "If I then, your Lord and Master, have 
 washed your feet; ye also ought to wash one 
 another's feet. For I have given you an example, 
 that ye should do as I have done to you. Verily, 
 verily, I say unto you, The servant is not greater 
 than his lord; neither he that is sent greater than 
 he that sent him. If ye know these things, happy are 
 ye if ye do them." John 13 : 14-17. 
 
 r.Ie also institute-'' the Lord's Supper. He took
 
 WHAT ARE THE NEW TESTAMENT ORDINANCES. 47 
 
 the bread and brake it as a representation of his 
 broken body, and the cup, showing forth his blood 
 shed for the remission of sins, and after returning 
 thanks gave it to his disciples and told them to eat 
 and drink in remembrance of him. 
 
 "And 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 oi 
 me. Likewise also the cup after supper, saying. 
 This cup is the new testament in my blood, which is 
 shed for you." Luke 22:19,20. 
 
 Many years after this Paul in writing to the Cor- 
 inthian church said: "For I have received of the 
 Lord that which also I delivered unto you. That the 
 Lord Jesus the same night in which he was betrayed 
 took bread : and when he had given thanks, he brake 
 it, and said, Take, eat : this is my body, which is 
 broken for you : this do in remembrance of me. 
 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 re- 
 membrance of me. For as often as ye eat this bread, 
 and drink this cup, ye do shew the Lord's death till 
 he come." 1 Cor. 11:23-26. 
 
 There are other things enjoined upon the children 
 of God, which are classed more as a duty than an 
 ordinance, nevertheless are necessary and can not be 
 classed as non-essentials; such as the holy kiss, 
 lifting up holy hands, prayer, fasting, etc. 
 
 Such things as were enjoined upon the apostolic 
 church, and which Jesus Christ commanded by ex-
 
 48 THE ORDINANCES OF THE BIBLE. 
 
 ampie and otherwise to be observed, are still binding 
 upon th" church of God, and will be as long as God 
 has a church here upon earth. Those who oppose 
 the observance of these things do it to the detriment 
 of their souls in opposition to God and his precious 
 Word. 
 
 When Jesus Christ thus set an example and gave 
 a commandment to his people, it was not for them 
 to honor its observance for a short time, then drop 
 it, but he meant for them to be obedient unto his 
 word, and he told his disciples to go forth "teaching 
 them to observe all things whatsoever I have com- 
 manded you : and, lo, I am with you alway, even unto 
 the end of the world. Amen." Mat. 28:20. He 
 meant until the end of the world should his word 
 be honored and his commandments fulfilled. 
 
 BAPTISM AND WHAT IT MEANS. 
 
 Jesus Christ shed his blood upon the cross for the 
 salvation of sinners. And John says, "If we confess 
 our sins, he is faithful and just to forgive us our 
 sins, and to cleanse us from all unrighteousness." 
 1 John 1 : 9. 
 
 And Jesus says, "He that believeth and is bap- 
 tized shall be saved; but he that believeth not shall 
 be damned." Mark 16: 16. 
 
 Then a command given to every child of God is 
 to be baptized, and this command should be obeyed. 
 While it is not a saving ordinance, yet it is one
 
 A DEATH SCENE.
 
 BAP'lISM AND WHAT IT MEANS. 51 
 
 that must be observed after we are saved. Christ set 
 us the example by himself being baptized in the river 
 Jordan. He was not a sinner, and did not have to 
 be baptized in order to get salvation. He commanded 
 his disciples to go into all the world and preach the 
 gospel, and said, "He that believet?h and is baptized 
 shall be saved." Mark 16:16. 
 
 "Baptizing them in the name of the Father, and 
 of the Son, and of the Holy Ghost." Mat. 28 : 19. 
 
 It was not long after this until Peter preaching 
 by the power of the Holy Spirit on the day of 
 Pentecost set forth the Word of God with such power 
 that the people were convicted of their sinful con- 
 dition and cried out: "Men and brethren, what shall 
 we do? Then 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 2:37,38. 
 
 Some get the idea from this that water washes 
 away the sins, but such is not the case. People are 
 baptized because they have been cleansed from their 
 sins, which have been remitted through the blood of 
 Jesus by believing on him. It is only a ceremonial 
 cr figurative washing of sins; an outward manifes- 
 tation or testimony of an inward work already 
 wrought in the heart through the blood. 
 
 As circumcision under the law followed natural 
 birth, baptism under the gospel follows spiritual 
 birth. 
 
 The ceremonial performance concerning the cleans- 
 ing of a leper as recorded in Lev. 14 : 1-8 is a beauti-
 
 52 THE ORDINANCES OF THE BIBLE. 
 
 fill type or representation of salvation and baptism. 
 The two birds typify Christ and the Holy Spirit. 
 The leper was sprinkled with blood by the priest and 
 pronounced clean, but was afterwards commanded to 
 "wash himself in water," as a fulfilment of the law 
 because he had been cleansed. 
 
 In like manner baptism in water is required after 
 a person has been cleansed from his sins by the blood 
 of Jesus, which is an outward signification to the 
 people of an inward cleansing, and represents a wash- 
 ing or cleansing only in a figurative sense. "Not the 
 putting away of the filth cf the flesh, but the answer 
 of a good conscience toward God." 1 Pet. 3: 21. 
 
 It was in this sense that Paul received the washing 
 away of sins. lie had been the chief of sinners, 
 persecuting the church cf God, and God struck him 
 with blindness and made him to understand that it 
 was JesUi whom he was persecuting. Then he became 
 scrry and repented of his evil doings, insomuch that 
 when Ananias came to him and said, "Brother Saul, 
 receive thy sight," his eyes were opened and he 
 looked upon him. Saul was now fully saved. And 
 Ananias said to him, "Now why tarriest thou? arise, 
 and be baptized, and wash away thy sins, calling on 
 the name of the Lord. ' ' He was not to have his sins 
 swept away by the offering of sacrifices and obedience 
 to the law, as he had believed during the past, but 
 receive this by "calling en the name of the Lord"; 
 and the baptism was only a washing in a figurative 
 sense. 
 
 To make this point more clear we refer to a later
 
 BAPTISM AND WHAT IT MEANS. 53 
 
 incident in the ministry of Peter in Acts 10 : 47, 48, 
 where he said : ' ' Can any man forbid water, that 
 these should not be baptized, which have received the 
 Holy Ghost as well as we ? And he commanded them 
 to be baptized in the name of the Lord. ' ' Here were 
 persons, who not only had their sins forgiven, but 
 had received the Holy Ghost through the sanctifying 
 power and grace of God. It would do no good to 
 baptize a person before his sins were forgiven ; he 
 would only go down a dry sinner and come up a 
 wet one. 
 
 Simply sprinkling or pouring water upon the per- 
 son is not baptism, but it is to go down into the 
 water and be immersed, which represents a burial, as 
 the Word says: "Buried with him in baptism, where- 
 in also ye are risen with him through the faith of 
 the operation of God, who hath raised him from the 
 dead." Col. 2:12. 
 
 To be baptized means to be submerged, buried. 
 "Therefore we are buried with him by baptism into 
 death : that like as Christ was raised up from the 
 dead by the glory of the Father, even so we also 
 should walk in newness of life." Rom. 6:4. 
 
 The washing away of sins is by the power of God 
 through the shed blood of our Lord Jesus Christ. As 
 we read in Rev. 1:5, "Unto him that loved us, and 
 washed us from our sins in his own blood."
 
 WHO ARE CANDIDATES FOR BAPTISM. 
 
 There are many opinions concerning who are 
 proper candidates for baptism, but the Word of God 
 is so plain on the subject that there need be no doubt 
 in the mind of any one notwithstanding the various 
 opinions of men. 
 
 When Jesus and his apostles came preaching the 
 gospel of the kingdom, the first thing they taught the 
 people was to repent (f their sins, and believe on the 
 Lord Jesus Christ for forgiveness. They then wer3 
 fit subjects for baptism. Even John the Baptist 
 would not baptize people until they had repented 
 and manifested the same in their life. "When he 
 saw many of the Pharisees and Sadducees come to 
 his baptism, he said unto them, O generation of 
 vipers, who hath warned you to flee from the wrath 
 to come? Bring forth therefore fruits meet for re- 
 pentance : and think not to say within yourselves, 
 We have Abraham to our father: for I say unto you, 
 that God is able of these stones to raise up children 
 unto Abraham. ' ' Mat. 3 : 7-9. He required of them 
 fruits meet for repentance and a change in their life 
 before baptism. 
 
 Jesus told his disciples to preach the gospel, and he 
 that believeth and is baptized shall be saved. He 
 required believing first. On the day of Pentecost 
 when Peter was preaching and the people began to 
 inquire what they should do, Peter said, "Repent 
 
 54
 
 WHO ARE CANDIDATES FOR BAPTISM. 55 
 
 and be baptized. ' ' In no place were they commanded 
 to be baptized and then repent and get right with 
 God. Baptism does not save a person from his sins, 
 and one is not fit to be baptized until he repents and 
 believes for forgiveness of his sins; then it is his 
 duty to be baptized. 
 
 We read that some were baptized immediately after 
 repentance (Acts 2: 38-41), and before they received 
 the Holy Ghost. 
 
 "Now when the apostles which were at Jerusalem 
 heard that Samaria had received the word of God, 
 they sent unto them Peter and John : who, when they 
 were come down, prayed for them, that they might 
 receive the Holy Ghost: (for as yet he was fallen 
 on none of them : only they were baptized in the 
 name of the Lord Jesus). Then laid they their hands 
 on them, and they received the Holy Ghost. Acts 8 : 
 14-17. 
 
 There were others who were not baptized until 
 after they were .sanctified or received the Holy Ghost. 
 ' ' Can any man forbid water, that these should not be 
 baptized, which have received the Holy Ghost as well 
 as we? And he commanded them to be baptized in 
 the name of the Lord. ' ' Acts 10 : 47, 48. 
 
 This scripture overthrows the doctrine which for- 
 bids water baptism, as here we see that it was re- 
 quired after they had received the Holy Ghost. This 
 also proves that it is not a saving ordinance, because 
 it was required after they were fully saved. It 
 would not be Scriptural to baptize a sinner, as his 
 heart would be in the same condition after the per-
 
 56 THE ORDINANCES OP THE BIBLE. 
 
 formanee as before. The baptism would not change 
 his spiritna] condition one iota. 
 
 To baptize an infant would not be Scriptural, as 
 only believei-s are to be baptized, and an infant is 
 not capable of believing the Word of God; but the 
 atonement covers the case of every infant, and all 
 who are not capable of believing, and in such cases 
 baptism is not required. 
 
 Those who believe that baptism saves them gen- 
 erally do not believe that a person can live free from 
 sin, but sin more or less every day; then according 
 to their doctrine such persons would have to be bap- 
 tized more or less every day. The better way is to 
 learn what the Word of God says and obey it. 
 
 THE MODE OF BAPTISM. 
 
 The proper mode of baptism is a subject of con- 
 siderable discussion among professing Christians 
 and religious teachers ; but when we turn to the Word 
 of God and find what it teaches, the whole matter 
 is open before us clear and plain and easy to be un- 
 derstood. To baptize means immerse, to plunge un- 
 der, to bury, a complete submerging. 
 
 Baptism as shown in the New Testament repre- 
 sents the death and burial of our Lord Jesus Christ 
 and his resurrection. "Know ye not, that so many 
 of us as were baptized into Jesus Christ were bap-
 
 BUEIED.
 
 ' ' BURIED WITH HIM IN B^VPTISM. ' ' COL. 2 : 12. 
 ACCORDING TO THE SPRINKLER 'S IDEA.
 
 THE MODE OF BAPTISM. 61 
 
 tized into his deatli? Therefore we are buried with 
 him by baptism into death : that like as Christ was 
 raised up from the dead by the glory of the Father, 
 even so we also should walk in newness of life. For 
 if we have been planted together in the likeness of 
 his death, we shall be also in the likeness of his 
 resurrection. ' ' Rom. 6 : 3-5. 
 
 Literal baptism in water is an external manifesta- 
 tion of the spiritual or internal work of the heart; 
 and the baptism into Jesus Christ or into his death 
 being a spiritual work and represented as a burial, 
 the baptism in water is in like manner represented 
 by the burial ; and as cur souls are inducted into 
 Christ by a burial, or submerged by the Holy Spirit, 
 in like manner our bodies are buried in the watery 
 grave and entirely submerged or covered. Whether 
 this is done by going down into the water and being 
 placed beneath the waves and being put down be- 
 neath its surface, or while standing in the water 
 the rolling waves completely submerge or cover, or 
 whether the applicant is plunged into the water that 
 is coming from falls above, does not matter, so it 
 fulfils the representation of a burial as set forth in 
 the Word of God. 
 
 When Jesus went down into the river Jordan to set 
 the example for those who follow, who believe upon 
 him, he did not go there to have a little water 
 sprinkled upon him, or a cupful poured upon him, 
 but he went down into that water to fulfil the teach-
 
 62 THE ORDINANCES OP THE BIBLE. 
 
 ings of the New Testament, that his example mijxht 
 be represented as a burial. 
 
 When a man is dead he is then ready to be placed 
 in the casket and prepared for burial. As his friends 
 look upon his lifeless form they realize that he is no 
 longer a pilgrim in this world. So it is with the 
 Christian, who has been delivered out of the king- 
 dom of Satan into the kingdom of the Lord Jesus 
 Christ ; he is dead to this world, as Jesus said in 
 his last prayer to the Father concerning his disciples: 
 ' ' I 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. I pray not that thou 
 shouldest take them out of the world, but that thou 
 shouldest keep them from the evil. They are not of 
 the world, even as I am not of the world." John 17: 
 14-16. The one who has believed upon Ckrist and 
 becomes thus dead to the world goes forth fulfilling 
 the command of Jesus and is immersed in the watery 
 grave in accordance with the words of Jesus. 
 
 The friends cf the man who lies dead in the 
 casket follow him to the grave. The casket is lowered 
 to the bottom of the grave, and when everything else 
 is in readiness, some one takes a handful of dirt and 
 sprinkles it down over the corpse, and pronounces the 
 man buried. Would that be an ideal of any one of 
 common sense concerning the proper mode of burial ? 
 Surely not. 
 
 Now let us consider what some people look upon as 
 baptism. Some one realizes himself a sinner, ac- 
 cepts Christ and learns from the Word of God that
 
 BURIED.
 
 ' ' BURIED WITH HIM IN BAPTISM ' ' COL. 2 : 12. 
 ACCORDING TO THE IDEA OP THOSE WHO POUB.
 
 THE MODE OF BAPTISM. 67 
 
 he must be baptized. The minister says, It is not 
 necessary to go to the trouble of going to the river 
 or going down into a pool and get wet, but all that 
 is required is a few drops of water sprinkled upon 
 the head, accompanied by a short ceremony. The 
 applicant takes his seat. The minister applies a few 
 drops of water, and the one over whom the ceremony 
 has been performed believes that he has been bap- 
 tized; or in other words, the Word of God fulfilled 
 wherein it says, "Buried with him in baptism." Col. 
 2:12. 
 
 This is no more of a fulfilment of the command 
 of JesiLs Christ to be baptized than it was to pro- 
 nounce the man buried upon whom only a handful 
 of dirt was poured. 
 
 Again we turn to the man in the grave and take 
 up some one's else theory of burying the dead. 
 Another man takes a shovel and pours a shovel of 
 dirt down over the corpse, tells his friends the man 
 is buried, and goes his way ; but this does not seem to 
 satisfy his friends, who have a proper idea of the 
 meaning of burial. 
 
 On the other hand we will consider another view 
 of what some people consider baptism. The minister 
 will take the applicant to the altar, or to a place of 
 water, and have him kneel while he pours a cup of 
 water on the applicant's head, as he repeats a short 
 ceremony and pronounces the man baptized. But j'et 
 this baptism is no nearer the ideal, nor in line with 
 the Word of God, than was the pouring of dirt upon
 
 68 THE ORDINANCES OF THE BIBLE. 
 
 the casket of the dead man the proper method of 
 burial. 
 
 Returning again to the grave of the one who lies 
 in the casket, we find men who have a proper idea of 
 burial have filled it full and finished it in every re- 
 spect, completely covering the man who lies far be- 
 neath the surface. As their work is finished every 
 one is satisfied that that man is buried. 
 
 In like manner, as we turn to the one who has 
 been saved from sin and follows the Word of God in 
 the act of baptisin ; as he goes down into the water, 
 whether in the river, lake or pool, and in the name 
 of the Father, and of the Son, and of the Holy Ghost 
 is placed beneath the surface of the water by th*^, 
 act of immersion, it can be truly said of that man 
 that he is "buried with him in baptism." Col. 2: 12. 
 There is no room for quibbling about the matter, no 
 room for doubts or fears to arise, as to whether or 
 not the work has been properly performed. It is 
 according to the teachings of the Word of God and 
 the example of Jesus himself.
 
 %f 
 
 tti/ 
 
 p^ 
 
 m 
 
 BURIED,
 
 'BURIED WITH IllM IN BAPTISM" COL. 2: 12.
 
 TRIUNE BAPTISM. 
 
 There are people who believe that the only mode 
 of baptism is immersion, but because Jesus in his last 
 commission to his disciples said, "Go ye therefore 
 and teach all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy 
 Ghost," they conclude that they must be buried in 
 the watery grave three times in order to fulfil this 
 scripture. But this is only overdoing the matter. 
 It is just as unnecessary as it would be to take a 
 dead man and put him in the grave, and after cover- 
 ing him up then take him up and repeat the act until 
 he had been buried three times. 
 
 It would seem ridiculous for a man to go into the 
 business house of the firm known as Smith, Jones & 
 Brown and purchase $10.00 worth of goods of ]\Ir. 
 Smith and pay him for them ; then in order to be 
 sure the goods are properly bought take them to 
 Mr. Jones of the same firm and say, Mr. Jones, I 
 bought these goods of Mr. Smith, now I want to pur- 
 chase them from you, as you belong to the same 
 firm, and I want to be sure and have it done right 
 and know that I have purchased them in a business- 
 like manner. He then takes them to Mr. Brown and 
 tells him how he has bought the goods of Mr. Smith 
 and Mr. Jones and now desires to complete the pur- 
 chase by purchasing them from him. They would 
 surely think such a man was deranged or very ignor- 
 
 73
 
 74 THE ORDINANCES OP THE BIBLE. 
 
 ant concerning business, as what is purchased from 
 one member of the firm is purchased from the entire 
 firm, as the three make up the one firm, and to do 
 business with one is to do business with all of them, 
 and does not require three purchases. 
 
 'J'he Father, Son and Holy Ghost make up the 
 heavenly firm, and business done with either one is 
 done in the firm name of all three, and it only takes 
 one burial or baptism to baptize in the name of all 
 three. 
 
 Furthermore those who believe and practise triune 
 baptism generally take their applicants into the water 
 and have them kneel down in the water, which comes 
 up pi'obably to their waist, then as they repeat the 
 ceremony they plunge their head and the remainder 
 of their body under in the name of the Father, rais<3 
 their head and put it under again in the name of 
 the Son, and in like manner the third time in the 
 name of the Holy Ghost; thus the lower part of the 
 body is buried once and the upper part three times. 
 
 It would be like taking the dead man mentioned 
 who was buried and pulling his head out of the 
 grave and putting it back, and repeating until he had 
 been buried three times. And again they generally 
 baptize face foremost, claiming that it is to be done 
 in the likeness of Christ's death, because he bowed 
 his head upon the cross and died. But we read in 
 Rom. 6:5, "For if we have been planted together 
 in the likeness of his death, we shall be also in the 
 likeness of his resurrection." 
 
 The tenth verse explains the likeness of his death,
 
 PURCHASING GOODS FROM THE FIRM OP 
 SMITH JONES & BROWN.
 
 SPRINKLING. 77 
 
 * ' For in that he died, he died unto sin once : but in 
 that he liveth, he liveth unto God. ' ' The death which 
 he died was unto sin, and in order for us to imi- 
 tate the likeness of his death we must die to sin; 
 as he says in the eleventh verse, "Likewise reckon ye 
 also yourselves to be dead indeed unto sin, but alive 
 unto God through Jesus Christ our Lord." 
 
 The action in baptism here has nothing to do with 
 that part of it, as the baptism here has no reference 
 to his bowing his head upon the cross. When we 
 realize the Father, Son and Holy Ghost agree in one, 
 and make up the same firm, we can realize that when 
 the apostles baptized as is recorded of them, and re- 
 peated the words, "The Father, Son and Holy 
 Ghost," or, "In the name of the Lord Jesus," or, 
 *'In the name of the Lord," that it was in accord- 
 ance with the teachings of Christ. 
 
 SPRINKLING. 
 
 Because of false teaching and misapplication of 
 the Word of God many have been deceived concern- 
 ing baptism, believing that it does not matter whether 
 a person is immersed, sprinkled or poured upon in 
 fulfilment of the command of Jesus. However, it is 
 generally the case among religious teachers, who set 
 forth the idea of sprinkling, that ihey are not will- 
 ing to obey the Word of God in taking the applicant 
 into the water, and they misapply the words of the
 
 78 THE ORDINANCES OF THE BIBLE. 
 
 prophet, the words of Paul and others, in order to 
 justify themselves in their teachini^c. 
 
 The Lord speaking through the prophet Ezekiel 
 in making mention of the time of the gospel dispen- 
 sation said: "Then will I sprinkle elean water upon 
 you, and ye shall be clean: from all your filtliiness, 
 and from all your idols, will I cleanse you. A new 
 heart also will I give you, and a new spirit will I 
 put within you: and I will take away the stony heart 
 out of your flesh, and I will give you a heart of 
 flesh. And I will put my spirit within you, and 
 cause you to walk in my statutes, and ye shall keep 
 my judgments, and do them." Ezek. 36:25-27. 
 
 And Paul said in Ileb. 10:22, "Let us draw near 
 with a true heart in full assurance of faith, having 
 our hearts sprinkled from an evil conscience, and 
 our bodies washed with pure water." And again in 
 Heb. 12:24, "And to Jesus the mediator of the new 
 covenant, and to the blood of sprinkling, that speak- 
 eth better things than that of Abel." 
 
 In these places sprinkling or being sprinkled does 
 not refer to the act of being sprinkled with literal 
 water in the act of baptism, as in one place it says, 
 "The heart is sprinkled from an evil conscience;" 
 "The blood of sprinkling;" "Sprinkling clean water 
 upon you ; " " Washed with pure water, ' ' etc. These 
 have reference to the Word and the cleansing blood 
 of Jesus Christ. "Unto him that loved us, and 
 washed us from our sins in his own blood." Rev. 1 : 5. 
 
 It is the same water of which Christ spoke to the 
 woman at the well and said unto her, "Whosoever
 
 SPRINKLING. 79 
 
 drinketh of thia water shall thirst again: but who- 
 soever drinketh of the water that I shall give him 
 shall never thirst; but the water that I shall give 
 him shall be in him a well of water springing up into 
 everlasting life. ' ' John 4 : 13, 14. 
 
 No place in the New Testament does it teach that 
 a person should be baptized by sprinkling water 
 upon him in order to fulfil the command of Jesus 
 Christ. Neither Jesus nor his disciples baptized any 
 of the people by sprinkling, nor gave command for 
 such to be done. 
 
 As a plea for sprinkling instead of immersion some 
 have the flimsy argument that it would have been 
 impossible to have baptized the great numbers that 
 were saved on the day of Pentecost and shortly after- 
 wards for a lack of time and water, and that in many 
 of the places in the land of Palestine and where the 
 gospel was then preached there were no rivers and 
 not sufficient water to baptize by immersion. That 
 especially in the summer seasons the rivers were dry, 
 and at Philippi there was no body of water near 
 enough to baptize the jailer the night of his conver- 
 sion. There are scores of other flimsy excuses, which 
 people find who are not willing to be obedient unto 
 the words of the Lord and follow in the footsteps of 
 our Savior. But the Word of God makes these 
 things all plain and overthrows every false way by 
 setting forth the truth. 
 
 Again some wko seek to do away with water bap- 
 tism altogether have some of the same excuses and 
 also claim that after Christ was baptized and the
 
 80 THE ORDINANCES OF THE BIBLE. 
 
 Holy Ghost was given, all the baptism mentioned 
 was the baptism of the Holy Ghost. 
 
 We will now notice a few points concerning bap- 
 tism in water, having heretofore shown that the bap- 
 tism taught in the Word of God was a burial. We 
 will take some cf the examples during the time of 
 Jesus and his apostles. 
 
 John the Baptist was baptizing in the river 
 Jordan. Mat. 3:6. 
 
 "Because there was much water there: and they 
 came, and were baptized." John 3:23. 
 
 Had he wished to sprinkle them he could doubt- 
 less have obtained a little water without going to the 
 trouble of going to the river Jordan. 
 
 Jesus was baptized in the river Jordan and we 
 read that he "went up straightway out of the 
 water." Mat. 3:13-16. 
 
 After these things came Jesus and his disciples 
 into the land of Judea; and there he tarried with 
 them, and baptized. ' ' John 3 : 22. 
 
 "When therefore the Lord knew how the Phari- 
 sees had heard that Jesus made and baptized more 
 disciples than John, (Though Jesus himself bap- 
 tized not, but his disciples,) he left Judea, and de- 
 parted again into Galilee. ' ' John 4 : 1-3. We see 
 here that after Jesus was baptized during the time 
 of his ministry, he and his disciples continued bap- 
 tizing the people. 
 
 After his death and resurrection and before his 
 ascension he said to his disciples, "Go ye therefore, 
 and teach all nations, baptizing them in the name
 
 SPRINKLING. 81 
 
 of the Father, and of the Son, and of the Holy- 
 Ghost : teaching them to observe all things whatso- 
 ever I have commanded you. ' ' Mat. 28 : 19, 20. 
 
 Would he have given such a command at this 
 time, had he not intended that they should be 
 obedient? This did not mean Holy Ghost baptism, 
 as they were not commanded to baptize with the 
 Holy Ghost, but in the name of the Holy Ghost, also 
 of the Father and Son. 
 
 On the day of Pentecost Peter understood this, 
 and while he was preaching to the people they were 
 pricked in their hearts and said: "Men and breth- 
 ren, what shall we do? Then 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." Had 
 he referred only to spiritual baptism he would have 
 said, Repent and be baptized with the Holy Ghost. 
 
 To further make this clear to any doubtful mind 
 we may read what Peter afterwards said concerning 
 the Gentiles who had believed while Peter was 
 preaching. 
 
 ' ' Then answered Peter, Can any man forbid water, 
 that these should not be baptized, which have re- 
 ceived the Holy Ghost as well as we? and he com- 
 manded them to be baptized in the name of the 
 Lord." Acts 10:47,48. 
 
 On the day of Pentecost he told the people of 
 their sins and that they must repent and be bap- 
 tized and they would afterwards receive the gift of 
 
 the Holy Ghost. But here were some who had al- 
 6
 
 82 THE ORDINANCES OF THE BIBLE. 
 
 ready received the Holy Ghost but had not yet been 
 baptized, and Peter gave the commandment for them 
 to be obedient on that line. 
 
 On the day of Pentecost there were the twelve 
 apostles, and the seventy, and probably other min- 
 istei-s, who could in a very short time baptize all who 
 were saved. As to there being a lack of water in 
 Jerusalem, we read of no famine on that line at 
 that time. And really people could not live in 
 cities or find water for their herds and flocks as 
 they used to have in that country if there was not 
 plenty of water. But where there are as many pools 
 as there were in those ancient cities, there would be 
 no lack on that line. 
 
 I hav2 visited state prisons, where preachers gen- 
 erally sprinkle, if they undertake to baptize at all, 
 those who profess to be saved. As the Word of 
 God went forth and some of them received a real 
 experience of salvation they desired to be immersed. 
 It took only a short time to arrange a suitable place 
 in a tank in the laundry rcom, where I have seen 
 them at various times baptized, and had the privilege 
 myself of baptizing some by immersion in fulfil- 
 ment of the Word of God. There was no famine of 
 water even within the prison walls. 
 
 Some bring forth the same objection concerning 
 the jailer at Philippi. It is not likely that they would 
 have had any trouble in getting plenty of water 
 there, as there was an abundance of water. We read 
 in Acts 16 : 13 that there was a river there. History 
 tells that it was a "deep" river. And in Acts
 
 SPRINKLING. 83 
 
 20 : 6 we read concerning one of Paul 's visits at 
 that place, "And we sailed away from Philippi." 
 It was at this place that Lydia and her household 
 were baptized, she having heard the Word preached 
 as they were by the "riverside." Acts 16: 13-15. 
 
 After this followed the conversion of the jailer, 
 who said to them, after he brought them out of the 
 jail, ' ' Sirs, what must I do to be saved ? And they 
 said, Believe on the Lord Jesus Christ, and thou 
 shalt be saved, and thy house." Acts 16:30,31. 
 Then Paul and Silas preached to "all that were in 
 the house." After they preached to them the jailer 
 "took them the same hour of the night, and washed 
 their stripes; and was baptized, he and all his, 
 straightway. ' ' 
 
 Had they only sprinkled them they would not have 
 taken them some place out of the house. Then he 
 came into the house. "And when he had brought 
 them into his house, he set meat before them, and re- 
 joiced, believing in God with all his house." Acts 
 16 : 34. 
 
 It is said by some that baptism ceased with the 
 twelve apostles and no one administered it but them. 
 Paul said to the Corinthians, "Is Christ divided? 
 Was Paul crucified for you? or were ye baptized in 
 the name of Paul ? I thank God that I baptized none 
 of you, but Crispus and Gains; lest any should say 
 that I had baptized in mine own name. And I bap- 
 tized also the household of Stephanas: besides, I know 
 not whether I baptized any other. For Christ sent 
 me not to baptize, but to preach the gospel : not with
 
 84 THE ORDINANCES OF THE BIBLE. 
 
 wisdom of words, lest the cross of Christ should be 
 made of none effect." 1 Cor. 1:13-17. 
 
 At this place there had arisen considerable division. 
 After Paul and others had preached there some were 
 for one preacher and some for another, and because 
 of this division Paul told them he was glad that he 
 had only baptized a few of them, and he named them 
 as far as he could remember. No doubt there were 
 many others baptized at Corinth during that series 
 of meetings which Paul held while there, but all 
 except those named by Paul were doubtless baptized 
 by other meml^ers of his company, as he generally 
 had one or more ministers traveling with him. It is 
 often the case where ministers travel together that 
 those who do the most preaching do the least bap- 
 tizing; not that it is not right for them to baptize, 
 but the weight of the preaching of the gospel is 
 more abundantly laid upon some than others, and the 
 others can do the baptizing, and thus relieve the 
 one who has the greater amount of preaching to do. 
 When speaking that he did not know whether he had 
 baptized any others or not, he was speaking directly 
 of the church at Corinth, because he did baptize at 
 other places. 
 
 In the nineteenth chapter of Acts we read of where 
 Paul went to Ephesus and there found some disciples, 
 and he instructed them concerning believing on Jesus 
 Christ and receiving the Holy Ghost, and "when 
 they heard tliis, they were baptized in the name of 
 the Lord Jesus. And when Paul had laid his hands 
 upon them, the Holy Ghost came on them." Acts
 
 POURING. 85 
 
 19 : 5, 6. He baptized Lydia, the jailer and his house- 
 hold, and others. 
 
 When we read in the Word of God and learn how 
 Jesus was baptized, thus setting the example for us, 
 and that he taught his followers to be obedient, 
 there need be no question as to the proper mode. 
 The examples given in the New Testament of bap- 
 tizing believers were most always immediately after 
 they were saved, and it should be the same to-day. 
 
 POURING. 
 
 Another so-called mode of baptism is that of pour- 
 ing water upon the applicant. But as immersion is 
 the only mode set forth in the New Testament, which 
 represents a burial, the only way in which pouring 
 water upon the applicant could fulfil the Word of 
 God would be where there was a sufficient amount 
 of water to completely submerge or cover the one 
 who was to be baptized ; or, in other words, for the 
 water to come down in such a manner as to com- 
 pletely bury him. 
 
 Some speak of what the prophet said would take 
 place in the gospel dispensation wherein he said, 
 "It shall come to pass in the last days, saith God, 
 I will pour out of my Spirit upon all flesh," etc. Acts 
 2 : 17. We find that when that day came the Spirit 
 of the Lord "filled all the house where they were 
 sitting. . . . And they were all filled with the 
 Holy Gh03t." Acts 2:2-4.
 
 86 THE ORDINANCES OF THE BIBLE. 
 
 If water can be poured out so freely "as to fill 
 all the house" then the pourin*? might answer the 
 purpose. Otherwise it would not be baptism in ac- 
 cordance with the connnand of Jesus Christ. 
 
 INFANT BAPTISM. 
 
 No place in the Word of God does it teach infant 
 baptism, Christ never commanded it nor practised 
 it, neither did his disciples. There are some who 
 believe that it is intimated where the man and his 
 household were baptized, but in none of these places 
 does it make any mention of infants or children being 
 baptized. In speaking of household was meant the 
 family, kinsmen, and probably servants, all of whom 
 were capable of believing, and, as in case of the jailer, 
 after they were baptized they rejoiced, believing in 
 God with all their house. 
 
 None of those who are incapable of repenting and 
 believing are proper applicants for baptism. Peter 
 on the day of Pentecost told the people to repent 
 and be baptized. Acts 2 : 38. The last commission 
 of Jesus to his apostles was to baptize believers. 
 He said, "lie that believeth and is baptized shall be 
 saved; but he that believeth not shall be damned." 
 
 An infant is not capable of believing the Word of 
 God. But the atonement covers its case. There- 
 fore it is not according to the teaching of the Word 
 of God to administer baptism to infants.
 
 REBAPTISM. 
 
 Another point of consideration is that of rebap- 
 tism. When people hear the Word of God preached 
 according- to the New Testament, those who have 
 been baptized by sprinkling, pouring or any other 
 unscriptural method find it necessary to be baptized ; 
 although this is not really rebaptism, as they had 
 not been baptized before according to the Word 
 of God. 
 
 But there are those who have been saved and bap- 
 tized according to the Word of God, who afterwards 
 fall into sin and live a life of sin and wickedness 
 for some time, after which they come to the Lord 
 confessing their sins and are again saved through the 
 precious blood of Jesus as at the beginning. 
 
 It is necessary that such persons be baptized again, 
 because they went into open sin and wickedness and 
 their life before the world was known as that of a 
 sinner; but where some one is merely overtaken by 
 the enemy and has not gone into public sin and 
 wickedness, we do not understand that rebaptism is 
 required under such circumstances. 
 
 People who have been baptized in sectism by a 
 preacher whose only authority to baptize and preach 
 was from the denomination to which he belonged, 
 and who did not believe in living free from sin, and 
 was not walking in the light of the Word of God, and 
 according to the Word would not be a proper person 
 
 87
 
 bo THE ORDINANCES OF THE BIBLE. 
 
 to administer baptism — people who have been bap- 
 tized under sneh circumstances would undoubtedly 
 feel led to be baptized by a holy man. But Avhere 
 the applicant was saved, and the minister called of 
 God to preach, and was Avalkinti; in all the light so 
 far as he understood it, living free from sin, even 
 though neither the applicant ncr the one administer- 
 ing baptism had the full light on the church question, 
 God would undoubtedly honor the observance. 
 
 THE PASSOVER. 
 
 The Pas.«!Over is a Jewish ordinance instituted at 
 the time of the deliverance of the children of Israel 
 out of Egyptian bondage, at which time a lamb was 
 to be slain and eaten in accordance with the directions 
 which the Lord instructed Moses to give unto the 
 people. It was a type of the death of Jesus Christ, 
 who is represented as a lamb slain from the founda- 
 tion of the world. It is called the Lord's passover. 
 Ex. 12:11. 
 
 And Moses said to the children of Israel, "And 
 this day shall be unto you for a memorial ; and ye 
 shall keep it a feast to the Lord throughout your 
 generations; ye shall keep it a feast by an ordinance 
 forever. . . . And ye shall observe the feast of 
 unleavened bread ; for in this selfsame day have I 
 brought your armies out of the land of Egypt : there-
 
 THE PASSOVER, 89 
 
 fore shall ye observe this day in your generations by 
 an ordinance forever. ' ' Ex. 12 : 14, 17. 
 
 Because it is here stated that it is to be observed 
 as a feast by an ordinance forever throughout all the 
 generations, there are some i)eople to-day who still 
 continue the same; but when it is properly under- 
 stood, all is clear and plain. 
 
 By turning to the first chapter of Matthew in the 
 seventeenth verse we read : " So all the generations 
 from Abraham to David are fourteen generations; 
 and from David until the carrying away into Babylon 
 are fourteen generations; and from the carrying 
 away into Babylon unto Christ are fourteen gen- 
 erations. ' ' 
 
 We find that with the Jews, who were the nation 
 of God's people, their generations ceased with Christ, 
 and since Christ died and rose again, we "henceforth 
 know no man after the flesh: yea, though we have 
 known Christ after the flesh, yet now henceforth 
 know we him no more. ' ' 2 Cor. 5 : 16. Before his 
 death and resurrection the Jews by a literal birth 
 were known as the people of God, and Christ was 
 known as a Jew; but since his death, he is known 
 as the Son of God, and the people of God are known 
 as his children through the spirit, and not by natural 
 or fleshly birth. 
 
 And since that time Paul says, "He is not a Jew, 
 which is one outwardly; neither is that circumcision, 
 which is outward in the flesh : but he is a Jew, which 
 is one inwardly; and circumcision is that of the 
 heart, in the spirit and not in the letter; whose
 
 90 THE ORDINANCES OF THE BIBLE. 
 
 praise is not of men, but of God. ' ' Rom. 2 : 28, 29. 
 
 As long as the Jews as a nation were the people 
 of God throughout their generations they observed 
 the feast of the passover, but at the death of Jesus 
 Christ this ceased, and Paul says, "Purge out there- 
 fore the old leaven, that ye may be a new lump, 
 as ye are unleavened. For even Christ our passover 
 is sacrificed for us; therefore let us keep the feast, 
 not with old leaven, neither with the leaven of 
 malice and wickedness; but with the unleavened 
 bread of sincerity and truth. ' ' The bread to be used 
 was no longer the natural unleavened bread, but that 
 of "sincerity and truth." 
 
 Christ having been slain has become our passover; 
 therefore we do not keep the "Jews' passover" 
 (John 11: 55), but follow the commandments of him 
 who "after he had offered one sacrifice for sins for- 
 ever, sat down on the right hand of God. ' ' Heb. 10 : 
 12. He became our sacrifice, and is "the lamb of 
 God, which taketh away the sin of the world." John 
 1:29. 
 
 COMMUNION OR LORD'S SUPPER. 
 
 On the night of his betrayal as Jesus and his dis- 
 ciples were eating the passover supper, he instituted 
 an ordinance for them to observe after his death, and 
 for them to teach the people to do likewise. "And 
 his disciples went forth, and came into the city, 
 and found as he had said unto them : and they made 
 ready the passover. And in the evening he cometh
 
 COMMUNION CR LCKD's SUPPER. 91 
 
 with the twelve. And as they sat and did eat, Jesus 
 said, Verily I say unto yon, One of you which eateth 
 witli me shall betray me. And they began to be 
 sorrowful, and to say unto him one by one. Is it I '! 
 and ancther said. Is it I? And he answered and said 
 unto them. It is one of the twelve, that dippeth with 
 me in the dish. The Son of man indeed goeth, as it 
 is written of him : but woe to that man by whom the 
 Son of man is betrayed! good were it for that man 
 if he had never been born. 
 
 "And as they did eat, Jesus took bread, and 
 blessed, and brake it, and gave to them, and said, 
 Take, eat : this is my body. And he took the cup, 
 and when he had given thanks, he gave it to them : 
 and they all drank of it. And he said unto them, 
 This is my blood of the new testament, which is 
 shed for many. Verily I say unto you, I will drink 
 no more of the fruit of the vine, until that day that 
 I drink it new in the kingdom of God. 
 
 "And when they had sung an hymn, they went out 
 into the mount of Olives." Mark 14: 16-26. 
 
 Matthew says, "And as they were eating, Jesus 
 took bread, and blessed it, and gave it to the dis- 
 ciples, 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 new testament, which is shed for many for the 
 remission of sins." Mat. 26:26-28. 
 
 "And when the hour was come, he sat down, and 
 the twelve apostles with him. And he said unto them. 
 With desire I have desired to eat this passover with
 
 92 THE ORDINANCES OF THE BIBliE. 
 
 you before I suffer: for I say unto you, I will not 
 any more eat thereof, until it be fulfilled in the 
 kingdom of God. And he took the cup, and gave 
 thanks, and said, Take this, and divide it among your- 
 selves: for I say unto you, I will not drink of the 
 fruit of the vine, until the kingdom of God shall 
 come. 
 
 "And 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. Likewise also the cup after supper, say- 
 ing, This cup is the new testament of my blood, 
 which is shed for you." Luke 22:14-20. 
 
 Paul in speaking to the Corinthian brethren said, 
 ''The cup of blessing which we bless, is it not the 
 communion of the blood of Christ ? The bread which 
 we break, is it not the communion of the body of 
 Christ? For we being many are one bread." 1 Cor. 
 10:16,17. 
 
 Again he said, "For I have received of the Lord 
 that which also I delivered unto you. That the Lord 
 Jesus the same night in which he was betrayed took 
 bread: and when he had given thanks, he brake it, 
 and said. Take, eat : this is my body, which is broken 
 for you: this do in remembrance of me. 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 remem- 
 brance of me. For as often as ye eat this bread, and 
 drink this cup, ye do show the Lord's death till he 
 come." 1 Cor. 11:23-26.
 
 BREAKING OF BREAD. 
 
 While the passover supper was being eaten, Jesus 
 instituted the ordinance of the Lord's Supper, or 
 breaking of bread. He did not tell them just how 
 often they should observe it, but said: "For as often 
 as ye eat this bread, and drink this cup, ye do show 
 the Lord's death till he come." 
 
 "And the disciples did as Jesus had appointed 
 them ; and they made ready the passover : . . . 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." Mat. 26 : 19, 26. 
 
 "And as they did eat, Jesus took bread, and 
 blessed, and brake it, and gave to them, and said. 
 Take, eat: this is my body." Mark 14: 22. 
 
 ' ' And 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." 
 Luke 22 : 19. 
 
 Many years after this time Paul said to the Cor- 
 inthian brethren: "Now I praise you, brethren, that 
 ye remember me in all things, and keep the ordi- 
 nances, as I delivered them to you. ' ' 1 Cor. 11 : 2. 
 [Which was imparted unto me.] 
 
 "The cup of blessing which we bless, is it not the 
 communion of the blood of Christ ? The bread which 
 we break, is it not the commmunion of the body of 
 Christ? For we being many are one bread, and one 
 
 93
 
 94 THE ORDINANCES OP THE BIBIjB. 
 
 body: for ■vvc an' all partakers of that one bread." 
 1 Cor. 10:16,17. 
 
 "For I have received of the Lord that which also 
 I deliver'fed unto yen, That the Lord Jesus the same 
 night in which he was betrayed took bread : and when 
 he had g-iven thanks, he brake it, and said, Take, eat ; 
 this is my body, which is broken for you; this do in 
 remembrance cf me. . . . For as often as ye eat 
 this bread, and drink this cup, ye do shew the Lord's 
 death till he crme." 1 Cor. 11:23-26. 
 
 The gospel was preached on the day of Pentecost. 
 "Then they that gladly received his word were bap- 
 tized: and the same day there were added unto them 
 about three thousand souls. And they continued 
 steadfastly in the apostles' doctrine and fellowship, 
 and in breaking cf bread, and in prayers." Acts 
 2:41,42. 
 
 "And 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 CUP AND WHAT IT REPRESENTS. 
 
 When Jesus ate the passover supper with his dis- 
 ciples and instituted the ordinance of the bread and 
 wine, he explained to them what it represented. 
 After returning thanks and breaking the bread Luke 
 says, "Likewise also the cup after supper, saying,
 
 THE CUP AND WHAT IT REPRESENTS. 95 
 
 This cup is the new testament in my blood, which is 
 sbed for you." Luke 22:20. 
 
 "And he took the cup, and when he had given 
 thanks, he gave it to them ; and they all drank of 
 it." Maru 14:23. 
 
 "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 new testament, which is shed for 
 many for the remission of sins. ' ' Mat. 26 : 27, 28. 
 
 ' ' The cup of blessing which we bless, is it not the 
 communion of the blood of Christ?" 1 Cor. 10:16. 
 
 "After the same manner ako he took the cup, 
 wdien 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 show the Lord's 
 death till he come." 1 Cor. 11 : 25, 26. 
 
 "And he said unto them, This is my blood of the 
 new testament, which is shed for many. Verily I say 
 unto you, I will drink no more of the fruit of the 
 vine, until that day that I drink it new in the king- 
 dom of God. ' ' Mark 14 : 24, 25. Here we understand 
 it was the juice of the grape that was used, "fruit 
 of the vine," and it represented his blood, which 
 was "shed for many."
 
 WHO CAN PARTICIPATE. 
 
 The disciples participated in this ordinance with 
 Jesus before his death, and he told them to teach all 
 nations to observe all things whatsoever he had com- 
 manded them. Mat. 28 : 20. When he gave them this 
 commission he also said unto them, "Go ye into all 
 the w^orld, and preach the gospel to every creature. 
 He that believeth and is baptized shall be saved; 
 but he that believeth not shall be damned." It was 
 only believers that were to observe this ordinance. 
 
 Those who discern the body of Christ. 1 Cor. 11: 
 29. This signifies the sacrificial body cf Christ in 
 the forgiveness of sins. Those also who discern the 
 body of Christ the church can participate in the 
 same with a better comprehension. "For as the 
 body is one, and hath 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 bap- 
 tized into. one body, whether we be Jews or Gentiles, 
 whether we be bond or free ; and have been all made 
 to drink into one Spirit." 1 Cor. 12 : 12, 13. 
 
 His body is the church. Col. 1:24. And Christ is 
 the head of the church. Col. 1: 18. "And he is the 
 head of the body, the church." 
 
 The body, the church consists of his people. "Now 
 ye are the body of Christ, and members in particu- 
 lar." 1 Cor. 12:27. 
 
 96
 
 WHO CAN PARTICIPATE. 97 
 
 It is "the church of God, which he hath purchased 
 with his own blood." Acts 20 : 28. 
 
 They must be all one, as Jesus prayed : ' * That they 
 all may be one; as thou. Father, art in me, and I 
 in thee, that they also may be one in us: that the 
 world may believe that thou hast sent me. And the 
 glory which thou gavest me I have given them; 
 that they may be one, even as we are one." John 
 17:21,22. 
 
 At Corinth at this time there was not a perfect 
 oneness. There were some who were claiming to be 
 right but were not in line with the Word of God, and 
 were causing a division and there was not proper 
 order. This is why Paul said, "When ye come to- 
 gether therefore into one place, this is not to eat 
 before other his own supper: and one is hungry, and 
 another is drunken. What ? have ye not houses to 
 eat and to drink in? or despise ye the church of 
 God, and shame them that have not? What shall 
 I say to you? shall I praise you in this? I praise you 
 not." 1 Cor. 11:20-22. 
 
 Then after instructing them as to how he had 
 received instructions from the Word, he said, 
 "Wherefore, my brethren, when ye come together to 
 eat, tarry one for another. And if any man hunger, 
 let him eat at home." 1 Cor. 11:33.34. That is, 
 go ahead and observe, but wait until all had assem- 
 bled that they might all participate together. And 
 when they came together for the purpose of observ- 
 ing these ordinances, the first ones there were not. to 
 the Lord's Supper. For in eating every one taketh
 
 98 THE ORDINANCES OP THE BIBLE. 
 
 it was not for the purpose of eating a full meal, but 
 if any were hungry they should eat at home. 
 
 As it was for the purpose of showing forth the 
 Lord 's death and in remembrance of him, he ad- 
 monished that all examine themselves to see that they 
 were in line with God and in unity of the Spirit. 
 "Wherefore whosoever shall eat this bread, and drink 
 this cup of the Lord, unworthily, shall be guilty of 
 the body and blood of the Lord. But let a man ex- 
 amine himself, and so let him eat of that bread, and 
 drink of that cup. For he that eateth and drinketh 
 unworthily, eateth and drinketh damnation to him- 
 self, not discerning the Lord's body." 1 Cor. 
 11 : 27-29. 
 
 This is not for the purpose of representing the 
 belief of some particular creed or branch of the 
 general body of sectism, but is speaking concerning 
 the church of God. Any one whose sins are forgiven 
 and they are walking in the light of the Word of 
 God and discern the Lord's body, can participate 
 in this ordinance. 
 
 FEET-WASHING. 
 
 "And supper being ended, the devil having now 
 put into the heart of Judas Iscariot, Simon's son, 
 to betray him ; Jesus knowing that the Father had 
 given all things into his hands, and that he was come 
 from God, and went to God; he riseth from supper,
 
 FEET-WASHING. 99 
 
 ana laid aside his garments; and took a towel, and 
 girded himself. 
 
 ' ' After that he poureth water into a basin, and be- 
 gan to wash the disciples' feet, and to wipe them 
 with the toM^el wherewith he was girded. Then com- 
 eth he to Simon Peter: and Peter saith unto him, 
 Lord, dost thou wash my feet? Jesus answered and 
 said unto him, What I do thou knowest not now; 
 but thou shalt know hereafter. Peter saith unto him. 
 Thou shalt never wash my feet. Jesus answered him. 
 If I wash thee not, thou hast no part with me. 
 Simon Peter saith unto him. Lord, not my feet only, 
 but also my hands and my head. Jesus saith unto 
 him. He that is washed needeth not save to wash 
 his feet, but is clean every whit : and ye are clean^ 
 but not all. For he knew v/ho should betray him; 
 therefore said he^ Ye are not all clean. 
 
 "So after he had washed their feet, and had taken 
 his garments, and was set down again, he said unto 
 them. Know ye what I have done to you? Ye call 
 me Master and Lord : and ye say well ; for so I am. 
 If I then, your Lord and Master, have washed 
 your feet ; ye also ought to wash one another 's feet. 
 For I have given you an example, that ye should do 
 as I have done to you. Verily, verily, I say unto you, 
 The servant is not greater than his lord; neither he 
 that is sent greater than he that sent him. If ye 
 know these things, happy are ye if ye do them." 
 John 13 : 2-17. 
 
 He not only set an example for them to follow and 
 told them that they would be happy if they did so,
 
 100 THE ORDINANCES OF THE BIBLE. 
 
 but he commanded them to do so by telling them they 
 "ought" and "should" do as he had instructed them. 
 Then after this he gave a command to teach others 
 to do the same. Mat. 28 : 20. 
 
 It is clear that it was observed by the apostolic 
 church, as many years after this we read in Paul's 
 letter to Timothy concerning the poor widows who 
 were to be cared for: "Let not a widow be taken 
 into the number under three score years old, having 
 been the wife of one man, well reported of for good 
 works; if she have brought up children, if she have 
 lodged strangers, if she have washed the saints' feet, 
 if she have relieved the afflicted, if she have diligently 
 followed every good work. ' ' 1 Tim. 5 ; 9, 10. 
 
 WHEN ESTABLISHED. 
 
 The ordinance of feet-washing was given at the 
 time of the passover supper on the night that Jesus 
 was betrayed. He had told the disciples before this 
 to prepare the passover. 
 
 "Then came the day of unleavened bread, when the 
 passover m.ust be killed. And he sent Peter and 
 John, saying, Go and prepare us the passover, that we 
 may eat. And they said unto him. Where wilt thou 
 that we prepare? And he said unto them. Behold, 
 when ye are entered into the city, there shall a man 
 meet you, bearing a pitcher of water ; follow him
 
 WHEN ESTABLISHED, 101 
 
 into the house where he entereth in. And ye shall 
 say unto the gocdman of the house, The Master saith 
 unto thee, Where is the guest-chamber, where I shall 
 cat the passover with my disciples? And he shall 
 ^;how you a large upper room furnished : there make 
 ready. And when the hour was come, he sat down, 
 and the twelve apostles with him." Luke 22: 7-14. 
 
 Mark says, "And his disciples went forth, and 
 came into the city, and found as he had said unto 
 them : and they made ready the passover. And in 
 the evening he cometh with the twelve." Mark 14: 
 16, 17. 
 
 "Now before the feast of the passover, when Jesus 
 knew that his hour was come that he should depart 
 out of this world unto the Fatlier, having loved his 
 own which were in the world, he loved them unto the 
 end. And supper being ended, the devil having now 
 put into the heart of Judas Iscariot, Simon's son, 
 to betray him; Jesus knowing that the Father had 
 given all things into his hands, and that he was 
 come from God, and went to God ; he riseth from 
 supper, and laid aside his garments; and took a 
 towel, and girded himself." John 13:1-4. 
 
 It will be noticed that Matthew, Mark and Luke 
 recorded that the passover supper was "made ready," 
 that is completed. John expresses it in these words, 
 "And supper being ended," which no doubt has 
 reference to the preparation having been completed. 
 
 It will no doubt make it more clear to give other 
 translations of this expression, as it seems clear that 
 supper was completed so far as preparations were
 
 102 THE ORDINANCES OP THE BIBLE. 
 
 concerned, and that it was after they sat down at the 
 table that these ordinances were instituted. 
 
 "And supper bein^ come." — Young's Bible Trans- 
 lation. 
 
 "And when the supper was past (served),"— 
 Syriac. 
 
 "And supper being' done." — Emphatic Diaglott. 
 
 "And during supper." — Revised Versio7i. 
 
 "And supper being in progress/'— Rotherham, 
 
 "And at supper. "—T/fe Twentieth Century New 
 Testament. 
 
 These seem to all express the same thought, that 
 it was observed some time after they sat down at the 
 table and before they had finished eating the pass- 
 over. 
 
 WHY INSTITUTED. 
 
 The ordinance of feet-washing is not only a man- 
 ifestation of obedience to the commands of the Lord 
 and humble submission to his will, but is a washing, 
 which is an act of remembrance of having been made 
 clean through the blood of Jesus, which was then 
 soon to be shed upon the cross. 
 
 Jesus told Peter, "He that is washed needeth not 
 save to wash his feet, but is clean every whit: and 
 ye are clean, but not all." John 13:10. Here he 
 had reference to Judas, as the one who was unclean, 
 and the rest of them were clean every whit.
 
 HOW OFTEN TO BE OBSERVED. 103 
 
 The washing has a similar significance concern- 
 ing the work done as that which baptism signifies. 
 
 The observance of this ordinance is to be " unto him 
 that loved us, and washed us from our sins in his 
 own blood. ' ' Rev. 1 : 5. Jesus here set the example 
 before them as that of a servant one to another, and 
 also the effect upon the people who would witness the 
 same is that no distinction of rank is shown. He 
 here taught his followers a lesson of humility and 
 obedience. 
 
 The chief lesson was that of their duty or obliga- 
 tion of love toward each other. When Jesus broke 
 the bread and gave them the cup, he told them that 
 as often as they observed the same they should do 
 it in remembrance of him. 
 
 As often as they washed each other's feet it was 
 to be a reminder of their duty toward each other 
 in serving and caring one for another; also an out- 
 ward manifestation of thei" love and humility, and 
 obedience to his Word. 
 
 HOW OFTEN TO BE OBSERVED 
 
 In setting forth this ordinance, Jesus did not say 
 just how often it should be observed, but he said, 
 "Ye call me Master and Lord: and ye say well; 
 for so I am. If I then, your Lord and Master, have 
 washed your feet; ye also ought to wash one
 
 104 TIJE ORDINANCES OF THE BIBLE. 
 
 another's feet. For I have given you an example, 
 that ye should do as I have done to you. Verily, 
 verily, I say unto you, The servant is not greater 
 than his lord ; neither he that is sent greater than he 
 that sent him." John 13: 13-16. 
 
 He then told them to teach all nations to observe 
 what he had commanded them. Mat. 28 : 19, 20. They 
 did so from the fact that it is recorded in 1 Tim. 5 :10. 
 
 But the frequency of this observance is nowhere 
 stated, but the blessing is promised in the perform- 
 ance of this ordinance. 
 
 As it was observed just before Jesus and his dis- 
 ciples separated, in like manner it is often now ob- 
 served near the close of a series of meetings before 
 the separation of those assembled, or sometimes in 
 local congregations when some brethren are about to 
 depart for a time, or others come in from a distance. 
 It may be observed once a year, or as much oftener 
 as desired. 
 
 THE PROMISE GIVEN. 
 
 During the ministry of Jesus the disciples found 
 him true to his word, and they were made happy 
 through obedience to his commands. And now as 
 he gave his last commands, giving them an example 
 and teaching them to follow in his steps and obey his 
 words, they knew that when he said, "If ye know 
 these things, happy are ye if ye do them," that they
 
 CUSTOM UNDER THE LAW. 105 
 
 would not be disappointed if obedient, and that they 
 could in all confidence teach the people in like manner 
 that the promised blessing would follow. The work 
 wrought in the heart by the power of God brought 
 about a blessing and filled the soul with happiness, 
 and thus he gave the promise of a blessing to accom- 
 pany the fulfilment of this command and said, *'If 
 ye love me, keep my commandments. ' ' John 14 : 15. 
 
 "He that hath my commandments and keepeth 
 them, he it is that loveth me. ... If a man love me, 
 he will keep my words. . . . He that loveth me not 
 keepeth not my sayings." People who do not believe 
 in obeying the words of Jesus will surely not receive 
 the promised blessing, even if they should go through 
 an outward performance of observance, but those who 
 believe and obey will have an inward realization of 
 the truthfulness of his Word. 
 
 CUSTOM UNDER THE LAW. 
 
 It is claimed by some who oppose the observance 
 of the ordinance of feet-washing, that when Christ 
 washed his disciples' feet, that he was only fulfilling 
 a Jewish custom wherein those of superior rank 
 washed the feet of the inferior, having their claims 
 upon 1 Sam. 25:41, where David sent his servants 
 to Abigail, that he might take her as his wife. "And 
 she arose, and bowed herself on her face to the earth,
 
 106 THE ORDINANCES OF THE BIBLE. 
 
 and said, Behold, let thine handmaid be a servant 
 to wash the feet of the servants of my Lord." 
 
 But this was not the custom under the law, as we 
 will show by the Word of God, but was only one 
 particular case, which nowhere is intimated as a cus- 
 tom. It will readily be understood what was the 
 custom in ancient times and under the law by re- 
 terrino' to a few instances among the people of God. 
 
 It was not the custom to wash one another's feet, 
 but bring water and let them wash their own feet. 
 When three men went to visit Abraham at one time 
 on a special mission, he ran to meet them "and 
 bowed himself toward the ground, and said, My 
 Lord, if now I have found favor in thy sight, pass 
 not away, I pray thee, from thy servant : let a little 
 water, I pray you, be fetched, and wash your feet, 
 and rest yourselves under the tree." Gen. 18:2-4. 
 
 When the two angels came to visit Lot "he bowed 
 himself with his face toward the ground ; and he 
 said, Behold now, my lords, turn in, I pray you, into 
 your servant's house, and tarry all night, and wash 
 your feet, and ye shall rise up early and go on your 
 ways." Gen. 19:1,2. 
 
 When Abraham sent his servant on a special 
 errand to select a wife for Isaac, when he came to 
 the place the servant was received with honor by 
 Laban. "And the man came into the house: and 
 he ungirded his camels, and gave straw and proven- 
 der for the camels, and water to wash his feet, and 
 the men's feet that were with him." Gen. 24:32. 
 
 "And the Lord spake unto Moses, saying, Thou
 
 CUSTOM UNDER THE LAW. 107 
 
 shalt also make a laver of brass, and his foot also of 
 brass, to wash withal: and thou shalt put it between 
 the tabernacle of the congregation and the altar, and 
 thou shalt put water therein. For Aaron and his 
 sons shall wash their hands and their feet thereat." 
 Ex. 30 : 17-19. 
 
 "And he set the laver between the tent of the 
 congregation and the altar, and put water there, to 
 wash withal. And Moses and Aaron and his sons 
 washed their hands and their feet thereat : when they 
 went into the tent of the congregation, and when 
 they came near unto the altar, they washed; as the 
 Lord commanded Moses." Ex. 40:30-32. 
 
 When the Levite was on his way to Bethlehem he 
 was anxious to find a place to stay for the night. 
 He met an old man at Gibeah, and the old man said, 
 "Peace be with thee; howsoever let all thy wants 
 lie upon me ; only lodge not in the street. So he 
 brought him into his house, and gave provender 
 unto the asses : and they washed their feet, and did 
 eat and drink." Judges 19:20,21. 
 
 David said, "Uriah, go down to thy house and 
 wash thy feet. ' ' 
 
 These instances and others are sufficient to show 
 that it was a custom before the birth of Christ for 
 people to bring water and let their guests wash theii- 
 own feet ; but the command which Jesus gave was, 
 that they were to wash one another's feet, thus 
 showing forth a spirit of brotherly love and humility. 
 
 In the observance of this ordinance everything is 
 to be done properly and in order and not promis-
 
 108 THE ORDINANCES OP THE BIBLE. 
 
 euously with the opposite sex. The brethren should 
 wash the feet of the brethren and the sisters the feet 
 of the sisters. Basins or bowls containing water, 
 also towels of suflfieient length to gird the body and 
 wipe the feet, are to be used as in the example given 
 by Jesus. 
 
 OBJECTIONS CONSIDERED. 
 
 The objections to observing feet-washing as an 
 ordinance are many, but these do not come from 
 those who seek to do the will of God without com- 
 promise. It will not be neces.sary to mention all of 
 them, as tho.se who neglect and t)ppose the truth can 
 find many excuses for so doing. 
 
 Among the excuses or objections is that it was a 
 Jewish custom and common among the people. In 
 the previous chapter it is clearly stated by the Word 
 of God that the Jewish custom was to bring the water 
 and let the guests wash their own feet, and in no 
 case did they make a practise of washing each 
 other's feet as a custom. Had such been the custom 
 Peter would have known it and would not have 
 objected when Jesus came to wash his feet. 
 
 Again some say it was the custom of the Jews to 
 always wash just before eating. It was their custom 
 to wash, but it was their hands that they washed 
 instead of their feet, as in Mark 7:3-5: "For the 
 Pharisees, and all the Jews, except they wash their
 
 OBJECTIONS CONSIDERED. 109 
 
 hands oft, eat not, holding the tradition of the 
 elders. And when they come from the market, ex- 
 cept they wash, they eat not. And many other things 
 there be, which they have received to hold, as the 
 washing of cups, and pots, brazen vessels, and of 
 tables. Then the Pharisees and scribes asked him. 
 Why walk not thy disciples according to the tradition 
 of the elders, but eat bread with unwa.shen hands?" 
 
 Again some say that in that country it was their 
 custom to bathe often, but we find in setting forth 
 this ordinance when Peter found that unless he 
 obeyed the Lord he would have no part with him, 
 he was willing to be washed or bathed all over— his 
 hands, his head and his feet, but Jesus gave him to 
 understand that was not necessary, and not what he 
 required, that it was his feet only that were to be 
 washed. 
 
 Another one says, "They wore sandals and their 
 feet were dirty and Jesus said they were clean, 
 but not all, meaning that their feet were dirty an.i 
 their feet needed washing." But such is only a 
 plain wresting of the Scripture. He gave them to 
 understand there that he was not washing their feet 
 because they were dirty. The custom of the oriental 
 countries was for travelers to wash their own feet 
 before coming in the house, but these brethren whose 
 feet Jesus was about to wash he told them that they 
 were clean every whit and needed only to wash their 
 feet. He says, "Ye are clean, but not all." Then 
 he tells why he said they were not all clean. "For 
 he knew who should betray him ; therefore said he,
 
 110 THE ORDINANCES OF THE BIBLE. 
 
 \ e are not all clean. ' ' Judas was the unclean one, 
 that is Avhy he said, "Ye are clean, but not all." It 
 was not because the feet of Judas were dirty, but 
 because of the condition of his soul. John 13 : 10, 11. 
 
 Some say it was only fulfilling the Jewish custom 
 of the superior serving the inferior, that is one of a 
 higher rank acting the part of a servant to those of 
 an inferior or lower rank and standing in society. 
 Their only proof on this line is where David sent his 
 servants to Abigail to take her as his wife and she 
 expressed a desire to wash the servants' feet; but 
 this was not the custom, nor did not establish a 
 custom on that line, neither did the servants offer to 
 wash her feet, as the command to the disciples was 
 to wash one another's feet. 
 
 Then again some say that he was only teaching 
 them to give up their will, and that they were to 
 learn the lesson to be humble and do good to others, 
 rather than to be served themselves. He truly ac- 
 knowledged himself as their Lord and Master and 
 set an example of humility, showing them by his 
 example that they should have equal honor one for 
 another and be servants one to another. But when 
 we further realize the spiritual lessons taught therein 
 and the promised blessings for its observance, and 
 that he commanded them to teach all nations to 
 observe these things, all the excuses and objections 
 that can be brought up will not change the Word of 
 God, nor do away with the necessity of being 
 obedient.
 
 THE HOLY KISS. 
 
 The apostle in writing to the brethren at various 
 places instructed them in the following manner, con- 
 cerning greeting with the holy kiss : 
 
 "Salute one another with an holy kiss." Rom. 
 16 : 16. 
 
 "All the brethren greet you. Greet ye one another 
 with an holy kiss." 1 Cor. 16:20. 
 
 "Greet one another with an holy kiss." 2 Cor. 
 13 : 12. 
 
 "Greet all the brethren with an holy kiss." 
 1 Thes. 5:26. 
 
 "Greet ye one another with a kiss of charity. 
 Peace be with you all that are in Christ Jesus. 
 Amen." 1 Pet. 5:14. 
 
 ITS OBSERVANCE. 
 
 Whether or not kissing each other was observed 
 among the Jews as a custom a.side from the greeting 
 of special friends and on special occasions is not 
 stated in the Word of God, however, there are a num- 
 ber of instances given in the Old Testament as well 
 as the New where expressions of love were manifest 
 at the meeting of friends who had for some time 
 been separated. This could not be considered so 
 
 111 . ,.
 
 112 THE ORDINANCES OF THE BIBLE. 
 
 much of a custom as a natural giving vent to feelings 
 by this outward manifestation. We have no record 
 that Jesus gave command for his people to observe 
 this as an ordinance, but we would infer that it 
 was a practise among the people of God during the 
 time of his ministry as a manifestation of love and 
 charity, as he said to Simon concerning the woman 
 with the alabaster box of ointment: "Seest thou 
 this woman ? I entered into thine house, thou gavest 
 me no water for my feet : but she hath washed my 
 feet with tears, and wiped them with the hairs of 
 her head. Thou gavest me no kiss: but this woman 
 since the time I came in hath not ceased to kiss my 
 feet." Luke 7:44,45. 
 
 Judas told the enemies of Christ that they would 
 know him, as when he came to him he would kiss 
 Jesus, supposing, no doubt, that as it was a common 
 occurrence that Jesus and his disciples w^ould not 
 suspicion anything wrong. But Jesus knowing his 
 heart said unto him, "Judas, betrayest thou the Son 
 of man with a kiss?" 
 
 When Paul was about to depart from the brethren 
 at one place, "They all wept sore, and fell on Paul's 
 neck, and kissed him, sorrowing most of all for the 
 words which he spake, that they should see his face 
 no more. And they accompanied him unto the ship." 
 Acts 20:37,38. 
 
 While we do not consider this an ordinance in the 
 sense and signification of the ordinances given by 
 Christ, yet there is something in it more than a mer.^ 
 ordinary worldly custom, as it is an expression of
 
 ITS OBSERVANCE. 113 
 
 love and charity. This is often abused and made 
 ridiculous by some who think that they must greet 
 each other with a kiss every time they meet, whether 
 on the street, in crowded thoroughfares, or other 
 public places, at home or abroad, before public ser- 
 vices and after, and that the entire congregation must 
 greet each other, women greeting women and men 
 greeting men. But such would be an abuse and make 
 it ridiculous, not only to believers, but to others. 
 
 Then again there are some whose hearts are filled 
 with lustful desires who try to impose a promiscuous 
 observance by men and women kissing each other, 
 but such is not in accordance with the teachings of 
 the Word of God. 
 
 After observing the ordinance of washing feet the 
 participants generally greet with a kiss, and at such 
 a time it is all right to greet with a kiss or refrain 
 from doing so. 
 
 It is not necessary to greet all the brethren every 
 time they come together for public worship, or make 
 a display of such unnecessarily in public places, as it 
 brings unnecessary ridicule upon the cause of 
 Christ.
 
 LIFTING UP HOLY HANDS. 
 
 We do not class tho liftinp: up of holy hands as 
 an ordinance in the church of God, but something 
 similar to that of fasting, prayer and other things 
 that are to be done by the children of God. David 
 said, "Lift up your hands in the sanctuary, and 
 bless the Lord. The Lord that made heaven and 
 earth bless thee out of Zion." Psa. 134: 2, 3. 
 
 "Hear the voice of my supplications, when I cry 
 unto thee, when I lift up my hands toward thy holy 
 oracle." Psa. 28:2. 
 
 "Thus will I bless thee while I live: I will lift 
 up my hands in thy name. My soul shall be satis- 
 fied as with marrow and fatness ; and my mouth shall 
 praise thee with joyful lips." Psa. 63:4,5. 
 
 "Let my prayer be set forth before thee as in- 
 cense ; and the lifting up of my hands as the even- 
 ing sacrifice." Psa. 141:2. 
 
 "I ftretch forth my hands unto thee: my soul 
 tlirsteth after thee, as a thirsty land." Psa. 143:6. 
 
 Paul said, "I will therefore that men pray cvery- 
 wliere, lifting up holy hands, without wrath and 
 d(ubting." 1 Tim. 2:8. 
 
 "Wherefore lift up the hands which hang down, 
 and the feeble knees; and make straight paths for 
 your feet, lest that which is lame be turned out of the 
 way." Heb. 12:12,13. 
 
 114
 
 WHAT IT REPRESENTS. 
 
 We find by the scriptures given in the previous 
 chapter, that the lifting up of hands was something 
 done both in private and public. In one place Paul 
 expresses his desire that men "pray everywhere," 
 and not only pray, but lift up holy hands. This 
 does not necessarily mean the hands must always be 
 lifted up every time we pray, nor that they should 
 net be lifted up at other times. 
 
 From the words of David, "Lift up your hands in 
 the sanctuary and bless the Lord," we would not only 
 infer that he meant while in prayer, but in any man- 
 ner of giving praise unto God. It may be done 
 while singing, as ofttimes a supplication unto God 
 or giving vent to the feelings by making melody in 
 the heart is expressed in this way. 
 
 Jeremiah said, "Let us lift up our heart with our 
 hands unto God in the heavens." Lam. 3:41. This 
 can be done either in song or prayer. 
 
 The lifting up of holy hands also has in it an ex- 
 pression of victory and open-heartedness. Ofttimes 
 in a congregation when some are discouraged, if 
 hands are raised in the midst of a song it sends a 
 thrill of heavenly inspiration into their souls. 
 
 When the children of Israel were in battle with 
 the Amalekites "it came to pass, when IMoses held up 
 his hand, that Israel prevailed : and when he let 
 down his hand, Amalek prevailed. But Moses' 
 
 115
 
 116 THE ORDINANCES OF THE BIBLE. 
 
 hands were heavy; and they took a stone, and put it 
 under him, and he sat thereon ; and Aaron and Ilur 
 stayed up his hands, the one on the one side, and the 
 other on the other side; and his hands were steady 
 until the goinj? down of the sun. And Joshua discom- 
 fited Amalek and his people with the edge of the 
 sword. And the Lord said unto Moses, Write this 
 for a memorial in a book, and rehearse it in the ears 
 of Joshua : for I will utterly put out the remembrance 
 of Amalek from under heaven." Ex. 17: 11-14. 
 
 This can be carried to extremes either by neglect 
 or by observing it more frequently than the Spirit of 
 the Lord directs, and thus only have a form of 
 worship on that line. It sometimes becomes a form 
 if the hands are only raised at the beginning of the 
 chorus of the song, although this can be done fre- 
 quently without formality. All should be directed 
 by the Spirit of the Lord.
 
 JUST ISSUED 
 
 DIVINE LAW 
 
 And the Sabbath 
 
 In All Ages 
 
 by 
 L. K. Morgan 
 
 A Message for the times — 
 A Message you should read 
 
 'By the Law is the knowledge of Sin" 
 
 "God's holy law, transgressed, 
 Speaks nothing but despair; 
 Burdened with guilt, with grief oppressed 
 We find no comfort there. 
 
 "Relief alone is found 
 
 In Jesus' precious blood; 
 'Tis this that heals the mortal wound, 
 And reconciles to God." 
 
 "Christ is the end of the law for right- 
 eousness to every one that believeth."
 
 I'ouudt'd with the supreme law, even should 
 the law or code of laws be called 'God's 
 law,' 'the law of God,' or other like names." 
 
 Following are the seventeen chapter head- 
 ings under which the subjects are treated: 
 
 Gods Ri^rht as Sovereigrn; 
 
 The World in the Beginning-; 
 
 Civil Government; 
 
 The Redeemer Promised; 
 
 The Orig-in and Kelig-ion of Hgypt; 
 
 Israel in Eg-ypt; 
 
 From Eg-ypt to Sinai; 
 
 The Schoolmaster or Sinaitic Covenant; 
 
 The Sabbath a Sig-u to Israel; 
 
 God's Memorial; 
 
 Our Rest; 
 
 The Rest that Remaineth; 
 
 God's Eternal Purpose; 
 
 New Testament Instruction; 
 
 Sunday Venerated; 
 
 The Truth Defended; 
 
 The Rig-ht Christian Attitude. 
 
 The book contains over two hundred and fifty pages, 
 and is printed on good paper from clear, large, new type. 
 
 Sent postpaid for 50 cents 
 
 GOSFEI. TRUMPET CO., ANDERSON, INDIANA. 
 
 1824
 
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