THE ORDINANCES OF THE CHURCH
By Editor
IN our examination of the subject of "the church," we have considered it as an organization, also the method of organizing a church, which is very simple. The church is not a complex system, and simplicity in its organization is to be expected. We have considered the ordination of officers, their qualifications, and the extent of their authority and jurisdiction. Also church government, the reception of members, etc.; the necessity of discipline, and its administration. We come now to a consideration of THE ORDINANCES OF THE CHURCH.
As a general thing but two ordinances of the church are recognized, namely, baptism and the Lord's Supper. It will be understood that this remark refers only to Protestant churches, for the Catholics have a number of sacraments which are not generally recognized as such by Protestants; and these are rejected with good reason for they are not derived from the Scriptures. Amongst these are confirmation, penance, marriage, and extreme unction. Marriage is not a church institution; it is not peculiar to Christianity; it does not belong specially to any class or nation. Both the Sabbath and marriage antedate Christianity, being instituted before the fall; and therefore they belong to mankind as the posterity of Adam. Giving marriage exclusively to one class (as the Catholics claim that it belongs to the church), is on a level with the common practice of giving the Sabbath exclusively to the Jews. There is just as much reason for one as for the other, which is, in fact, none at all. A few Protestant denominations accept three church ordinances, namely, baptism, the washing of feet, and the Lord's Supper. Among these denominations are the Seventh-day Adventists. The Free-will Baptists formerly held to the washing of feet; but quite recently they have lost their faith and practice in this respect. They may not all have discarded it; but we know that many have; and representative men among them are using their influence against it. Of these rites we will speak in order. It is quite uniformly believed that baptism is an initiatory rite; that is, that it is the rite by which we are inducted into the church. This view we accept. We do not hold that any person can be received into full fellowship, or can be fully a member of the church, until he is baptized. We do not know that there is any church which does not hold to this view except the Friend or Quaker, and the Universalist, which, however, we do not consider an "evangelical" church, as they reject the ordinances entirely as well as the very fundamentals of Christianity. And with these we might class certain "holiness bands" which are opposed to all organization and to all existing organizations, and which, also, entirely reject the ordinances of the church of Christ. We do not feel any very strong assurance that a body is entitled to the name of "a church of Christ" which so far ignores the authority of the Head of the church as to reject the ordinances which he instituted and commanded. As we do not purpose in these articles to give even an outline or synopsis of our faith, or any dissertation on doctrines, we shall make no extended comments on the subject of baptism. We shall give only a brief statement of the most material points; those who wish to examine at length our faith on this subject, we refer to our work on "Christian Baptism." 1. Baptism is the anglicized form of the Greek word which signifies "immersion." Almost all words may be used in a secondary sense; some have meanings quite remote from the primitive; but remote shades of meaning are not admissible in precepts or rules of obligation. Baptism, however, has not a variety of significations. It is used in figures or illustrations, but not so as to change the original meaning; indeed, if the original meaning be lost, or the word be given a new or unusual signification, then the force of the figure is entirely lost. Dr. Moses Stuart, of Andover (Presbyterian), has abundantly proved in his work on baptism, that its signification is immersion. We object to the use of the phrase, "a mode of baptism," as if there were different modes. There is a Greek word which signifies "to sprinkle," and it is never translated otherwise. It is never used in the Scriptures in reference to the ordinance of baptism. The saying that "sprinkling is a mode of baptism" is, in our estimation, equivalent to saying that "sprinkling is a mode of immersing!" Immersion only is baptism; sprinkling is not baptism at all. The figure used in regard to baptism is that of a burial and resurrection. This will show the correctness of our remark that the force of the figure is destroyed if the signification of the word be changed. "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. Immersion will meet the idea of this text perfectly; pouring and sprinkling will not. Again: "Buried with him in baptism, wherein also ye are risen with him," etc. Col. 2:12. The same may be said of planting. "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." Rom. 6:5. The instances of baptism verify our statement. (1) Jesus was baptized of John in Jordan. (2) "And they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water," etc. Acts 8:38, 39. The question as to the proper subjects of baptism is easily settled if we confine ourselves to the plain reading of the Scriptures, without forcing unnecessary inferences upon them. 1. The Saviour said to his apostles, in the commission which he gave to them: "He that believeth and is baptized shall be saved." Mark 16:16. There is no hint of baptizing any who do not believe. 2. "Then they that gladly received the word were baptized." Acts 2:41. This is in harmony with the preceding text. 3. "And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. . . . And rejoiced, believing in God with all his house." Acts 16:32-34. Repentance is closely associated with faith. Repentance is a turning, or reformation of life, and without faith there can be no reformation, for without Christ we can do nothing. John 15:5. Without faith it is not possible to please God. Heb. 11:6. And without an amendment of life there is no genuine faith, for faith without works is dead. James 2:17, 20. And as faith, so repentance precedes baptism. "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins." Acts 2:38. And this conforms to the order laid down by John the Baptist in his ministry, which Mark sets forth as "the beginning of the gospel of Jesus Christ." Mark 1:1. John said: "I indeed baptize you with water unto repentance." And the record says they "were baptized of him in Jordan, confessing their sins." Matt. 3:6, 11. It would certainly be contrary to the Scriptures to baptize any one who refused to repent, and who had no faith; it would be a solemn mockery. We believe that it is also outside of all Scripture warrant, and only a mockery to baptize any who have never sinned, and who have not capacity to either repent or to believe. As baptism is a requirement, a rite commanded in the Scriptures, it is a nullity if administered to one who does not or cannot recognize the requirement, or the obligation to obey. And now, inasmuch as they who believe in and practice what they designate the baptism of infants, also believe that it is not allowed to repeat the ordinance, we believe that it is doubly wrong to baptize infants. For, (1) It is outside of the Scripture requirement, and therefore unauthorized, or will worship. (2) It deprives the person to whom it has been administered of the privilege of obeying the commandment to be baptized when it becomes of sufficient age to repent and believe. In baptism, an infant does not obey the precept of the Saviour; and that must be wrong, and offensive to the Head of the church, which renders it impossible for an individual to obey the Saviour's commandment, when he learns and feels the obligation. These, in brief, are the reasons why we believe that penitent believers, and they only, are proper subjects of baptism. Some have styled it an ordinance for "adult believers," but incorrectly, as age has nothing to do with the proper administration of the ordinance. Children who are old enough to know and to feel that they are sinners, and that they need a Saviour, and who trust his love and his grace, may and should be baptized. And no one can determine at what age this is possible. It may be at a quite early age, and each individual case must be determined by and for itself. Having presented baptism as the subject of a divine commandment, as all must admit that it is, but little more need be said as to its importance; for who or what can add to the importance of a commandment of the Lord? The commission of the Saviour includes it; the first sermon under that commission, specially inspired for the occasion, enjoins it; and all reference to it by the apostles shows their high regard for this part of the gospel. "He that believeth and is baptized shall be saved." Here is a precious promise—a large assurance—to the faithfully obedient. "Repent, and be baptized every one of you." This places it entirely outside of optional matters. It is not a question of education, or convenience, or preference, or feeling. It is a matter of law and of obedience only. But further: "If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." Another blessed assurance, based upon obedience to the divine requirement. "For as many of you as have been baptized into Christ have put on Christ." Gal. 3:27. We have no time at present to comment on this text. But every word of it conveys an idea of the importance of this subject. It has been suggested that a larger number may be gathered into the church if each one be allowed to act according to his own preference and feelings in such matters. We do not doubt it. There will be no difficulty in raising a large church if each be allowed to come in on the basis of feeling or personal preferences, without strict regard to the teachings of the word of God. But he who comes in on his own way or by his own method, will insist on having his own way after he comes in! The church then may be large, but it is sure to be weak, selfish, and disorderly.