To Infidelity and Back Part 8

Some people will argue against immersion for hours, and when they are driven into their last trenches, and about to be caught, they try to escape by saying, "Baptism doesn't amount to anything at any rate, it's a mere form. The great thing is Holy Spirit baptism."

To begin with, Holy Spirit baptism is not baptism at all, strictly speaking. It is only figurative baptism. It is not always called baptism. It is called _an anointing_ (Luke 4: 18), _a drinking_ (1 Cor.

12: 13), _an enduing_ (Luke 24:49), a _filling_ (Acts 2:4), and a _sealing_ (Eph. 1:13). No person can be literally sprinkled or poured with the Holy Spirit, or immersed into Him, as the Holy Spirit is a person. The figurative meaning of baptism is to overwhelm, and to be baptized with the Holy Spirit is to be submerged or overwhelmed in His power, or to come completely under His control. Holy Spirit baptism is not a command to obey, but a promise to enjoy. It can only be administered by Christ himself (John 1:33). Therefore, whenever in the New Testament baptism is commanded for preachers to administer or sinners to obey, it can never refer to Holy Spirit baptism, but must always refer to water baptism.

In the light of New Testament teaching and practise, it is marvelous that any one who claims to follow its guidance, can make light of baptism. "Baptism a mere form?" Then, why did Christ walk eighty miles to be baptized of John, and insist that it was necessary for him to be baptized "to fulfil all righteousness"? (Matt. 3: 13-17). "Baptism a mere form?" Then, why, in giving his commission to all gospel workers, did Christ say, "Go ye therefore, and make disciples of all nations, baptizing them"? (Matt. 28: 19). Those who neglect to baptize their converts have certainly not wholly obeyed their Lord. "Baptism a mere form?" Then, why did Jesus say, "Go ye into all the world and preach the gospel to the whole creation. He that believeth and is baptized shall be saved"? (Mark 16:15, 16). Not only is every preacher commanded to baptize every convert, but every convert is also commanded to be baptized; and baptism is made one of the conditions of salvation with every proper gospel subject. "Baptism a mere form?" Then, why did Jesus say to Nicodemus, "Verily, verily, I say unto thee, Except one be born of water and of the Spirit, he cannot inherit the kingdom of G.o.d"?

(John 3:5). All church standards refer this to baptism. "Baptism a mere form?" Then, why did Peter, on Pentecost, when he used "the keys of the kingdom," revealed Christ's will and testament for sinners, and thus proclaimed the conditions of salvation, or of forgiveness, to all whom the Lord should call through the gospel, say to penitent seekers, "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins, and ye shall receive the gift of the Holy Spirit"? (Acts 2:38). And why is it said, "They then that received his word were baptized"? (Acts 2:41). Will not the same follow to-day if people will receive the Word of G.o.d without any subtractions?

"Baptism a mere form?" Then, why is it said of the Samaritans that "when they believed Philip preaching good tidings concerning the kingdom of G.o.d and the name of Jesus Christ, they were baptized, both men and women"? (Acts 8: 12). Will not the same follow to-day when people believe the whole gospel? "Baptism a mere form?" Then, why is it said of the eunuch that when Philip "preached unto him Jesus," he said, "Behold, here is water; what does hinder me to be baptized?"? And why did he not go "on his way rejoicing" before he "came up out of the water"? (Acts 8:35,39). If our converts do not ask for baptism, and we send them away as finished products without going down into the water with them, are we preaching and practising the same gospel as did the primitive evangelists under the guidance of the Holy Spirit? "Baptism a mere form?" Then, why did not even Christ himself speak peace to the soul of Saul, but sent him to Damascus and directed Ananias to tell him what he must do, who said to him, "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord"? (Acts 9: 6, 7; 22: 16). Does not the Lord send his servants to-day with the same message to those who put off their obedience to him in baptism? "Baptism a mere form?" Then, why was there a special miraculous demonstration to avoid objections to the baptism of the household of Cornelius, the first Gentile converts; and why did Peter command them to be baptized with water, after they had received the baptism of the Holy Spirit? (Acts 10:44-48). Does not this show that Holy Spirit baptism was not to displace water baptism? "Baptism a mere form?" Then, why was Lydia baptized as soon as she gave "heed unto the things which were spoken by Paul"? (Acts 16: 14, 15). If properly instructed, will not all people be baptized as soon as they are willing to give heed unto the word of the Lord? "Baptism a mere form?" Then, why, when the Philippian jailor was told by Paul and Silas what he "must do to be saved," was he baptized "immediately," "the same hour of the night"? (Acts 16: 29-33). Will not the same gospel, if preached in the same way, have the same effect to-day? "Baptism a mere form?" Then, why is it said that "many of the Corinthians hearing believed, and were baptized"? (Acts 18:8). Will not those who hear and believe in sincerity to-day also be baptized? "Baptism a mere form?" Then, why is it said by the Holy Spirit that Priscilla and Aquila expounded unto Apollos "the way of G.o.d more accurately," after "he was mighty in the scriptures" and "had been instructed in the way of the Lord," and "taught accurately the things of Jesus, knowing only the baptism of John"? (Acts 18:24-26). If the Lord was then concerned to have preachers set right on water baptism, even when their gospel knowledge was accurate in every other particular, does he not have a similar concern now? and if our hearts are in perfect accord with his, will his concern not be our concern? "Baptism a mere form?" Then, why was it Paul's first concern, when he came to Ephesus, to set the brethren right on water baptism, even though they were called "disciples," and had already been baptized (immersed) once? (Acts 19: 1-7). This shows that baptism is not a mere outward act, but is important because of its relation to the Lord Jesus, an obedient heart, and to the Holy Spirit.

If the Lord, through the Apostle, directed these disciples to be baptized a second time, when they found they were not Scripturally baptized, are not these his directions for to-day also? and should not his preachers show people the truth if they have not been Scripturally baptized, and, if possible, induce them to obey the Scriptural baptism, even when they thought they had been Scripturally baptized?

It is true that Paul said to the Corinthians, "I thank G.o.d that I baptized none of you, save Crispus and Gaius; _lest any man should say that ye were baptized into my name._ And I baptized 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" (1 Cor. 1: 14-17). In the words I have placed in italics, we are told why he was glad he baptized only a few of them. It was lest they should be his partisans, as they were divided on human leaders. We certainly dare not so interpret the words, "for Christ sent me not to baptize, but to preach the gospel," as to contradict the commission of Christ and all the numerous clear Scriptures we have just quoted. He evidently meant that he himself did not do the baptizing, but had others do that part of the work, while he gave his time and strength to the preaching of the gospel. The same was true of Jesus himself, as we learn from John 4:1, 2: "When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself baptized not, but his disciples)." He baptized them and he didn't baptize them. That is, he commanded them to be baptized and had his disciples perform the act. So evidently with Paul. If he meant that his converts were not to be baptized, then he would certainly not have baptized any of them.

That Paul was zealous in seeing that all his converts were baptized, is apparent from the cases already quoted, especially the baptism of the Ephesians. For when he discovered that their baptism was not Scriptural, he, first of all, insisted that they be baptized again. It is further apparent from his teaching in his Epistles. In 1 Cor. 12:13 we read, "For in one Spirit were we all baptized into one body ... and were all made to drink of one Spirit." In Gal. 3:26, 27, we read, "For ye are all sons of G.o.d, through faith in Christ Jesus. For as many of you as were baptized into Christ did put on Christ." In Rom. 6:3, 4, we read, "Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? We were buried therefore with him through baptism into death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life." In Col. 2: 12, we have similar language, "having been buried with him in baptism, wherein ye were also raised with him through faith in the working of G.o.d, who also raised him from the dead." In Heb.

10:22, it is said, "Having our hearts sprinkled from an evil conscience: and having our body washed with pure water." After reading these Scriptures, no one can doubt that Paul had all his converts baptized, and believed in baptism just as strongly as Christ and Peter.

That Peter had the same opinion about baptism near the end of his life, as at Pentecost, is evident from his words in I Pet. 3:21: "Which also after a true likeness doth now save you, even baptism, not the putting away the filth of the flesh, but the interrogation of a good conscience toward G.o.d, through the resurrection of Jesus Christ."

That to refuse to be baptized after knowing that Christ has commanded it is to disobey him and to rebel against his authority, is clear from the words of the Holy Spirit recorded in Luke 7: 29, 30: "And all the people when they heard, and the publicans, justified G.o.d, being baptized with the baptism of John. But the Pharisees and lawyers rejected for themselves the counsel of G.o.d, being not baptized of him."

And yet, despite all these Scriptures, many pious saints are so blinded by their prejudices and traditions, that instead of encouraging and exhorting people to obey this command to be baptized, that is given to test the soul's complete surrender to Christ, and is called the "obedience of faith" or of the gospel, they encourage people to live in disobedience to Christ by affirming that baptism is "a mere form" or "non-essential." If subordinates in an army or earthly kingdom act thus and use their influence to induce others to disobey the orders of those over them, they are punished for treason. Any army that is thoroughly united in the authority of its commander and cheerfully and promptly obeys his orders, is usually successful; while the largest and best army on earth would be doomed to defeat the moment its officers and men would disobey orders and each do as he pleases, or as he thinks best.

The reason Christ's, army on earth to-day is weak and constantly defeated and retreating is because his orders are disregarded and the "think so's" and traditions of men are followed instead. Implicit obedience to the few simple commands of Christ would at once unite all his followers into one invincible army that would enable the world to believe and know that he is the Christ of G.o.d (John 17:20, 23).

If anything is clear, it is that Christianity is a personal matter.

That each individual must meet and accept for himself the claims of Christ. No one can be saved by proxy. No one can go to heaven because of the faith, obedience or prayers of a parent, wife, husband, sister or brother. This being true, as Christ has commanded every creature to be baptized (Mark 15: 15, 16; Acts 2: 38, etc.), it is evident that infant baptism is not valid. The parents cannot obey for the child, however good their intentions. The child, when it reaches the age of accountability, must face the commandments of Christ for itself, and either deliberately obey or disobey and reject him. If infants remained infants, they would do no harm in the church, even if they could do no good. But they will grow into accountability and then the church is full of unconverted people.

May we prayerfully do all in our power to hasten the day when all of Christ's followers will forsake the traditions, in which men have changed Christ's teaching on baptism, and will gloriously reunite in his will on this command which is so clearly revealed in the New Testament.

CHAPTER II.

THE NEW TESTAMENT CHURCH.

"See that thou make all things according to the pattern that was showed thee."--Heb. 8: 5.

Introduction. My early ideas of the church, its doctrines, and of the teachings of Christ as revealed in the New Testament, were rather general and vague. As is usual, it was chiefly a matter of hereditary traditions. After I found my way back to Christ and to belief in the Word of G.o.d, the question naturally arose, which church shall I join, if any? Sectarian divisions had a hand in driving me into infidelity and confusion, and I was now compelled to investigate more closely this strange puzzle. As I have already intimated, what I learned at Meadville about baptism and the teachings of the various religious bodies, had directed my attention to the people generally known as "Disciples of Christ" or "Christians," who are working for Christian union through the restoration of the primitive church. I will now give the result of my study of the model church as revealed in the New Testament.

NOTE.--Most of this and the following chapter are taken from my booklet on "The Church of Christ: What It Is, and Why It Exists."

THE CHURCH OF CHRIST.

The primary meaning of the word _church_ is a local body of Christians organized for work and wors.h.i.+p (Acts 14:27). From this its meaning enlarged so as to apply to the members of all the churches (Eph. 3:10), and finally to all the saints in heaven and on earth (Heb. 12:23).

_Of Christ_ expresses the church's relations.h.i.+p to Christ. It is Christ's church. He bought it (Eph. 5:25), built it (Matt. 16:18), and is its foundation (1 Cor. 3:11). It is his body (Rom. 12:5), of which he is head (Col. 1:18) and which is so identified with him that it is called Christ (1 Cor. 12:12); it is his kingdom over which he is king (Matt. 16:19); it is a fold of which he is the shepherd (John 10:16); he is a vine of which the members are branches (John 15:5); it is his house (Heb. 3:6); it is his dearly beloved wife (Eph. 5:25; 2 Cor.

11:2). Christ so loves the church and identifies himself with it because of the sweet, loving, spiritual fellows.h.i.+p there is between himself and it; and because it is his visible representative here on earth, and the instrument through which the Holy Spirit's work in the conversion of the world and the sanctification of believers, is carried on.

Other names given to the church are "church of G.o.d" (I Cor. 1:2), "churches of G.o.d" (I Thess. 2:14), "churches of saints" (I Cor. 14: 33), "temple of G.o.d and of the Holy Spirit" (I Cor. 3:16), and "the pillar and ground of the truth" (I Tim. 3:15). All these names are Scriptural and proper when used in the proper way.

Church-members.

The members of the church or churches of Christ are called "Christians"

(Acts 11:26; I Pet. 4:14, 16), "disciples" (Acts 9:1), "saints" (Rom.

1:7), "brethren" (I Cor. 15:6), "members" (Rom. 12:5), etc., all of which names are right when used to express the proper idea or relations.h.i.+p.

The Greek word for church is _ekkleesia_ and comes from _ekkaleoo_, which means _to call out_ or _summon forth_; and members of the church are the ones who have been called of G.o.d (2 Tim. 1:9) through the gospel (2 Thess. 2:14) from a life of sin to a life of holy service (Acts 26:16-18). Church-members or Christians are said to be "saved,"

"elected," "washed," "sanctified," "redeemed," "recreated,"

"regenerated," "translated," "espoused," "converted," "reconciled,"

"adopted," "quickened," "resurrected," etc. This gives us an idea of the radical change that must take place before a person can become a true church-member. It will be noticed that the change expressed by these terms is twofold. The one is subjective, and the other objective.

The one is a change of heart or character, and the other is a change of state or relations.h.i.+p to G.o.d. The heart is changed by the Holy Spirit (John 3:5), through the preached gospel (1 Pet. 1:23), which leads to faith (Rom. 10:17; Acts 15:9) and repentance (Acts 2:38); while the att.i.tude toward G.o.d is changed by confession (Rom. 10:9), obedience in baptism (Acts 2:38) and by G.o.d's pardon to the sinner (Acts 2:38). The necessity of this twofold change is manifest from Christ's teaching when he says, "Make disciples of all nations, baptizing them" (Matt.

28:19), "Preach the gospel to every creature. He that believeth and is baptized shall be saved" (Mark 16:16), and "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of G.o.d" (John 3:5). Also by the teaching of the Apostles when they say, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost"

(Acts 2:38), "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:16), "Not by works of righteousness which we have done, but according to his mercy he saved us, by the was.h.i.+ng of regeneration and the renewing of the Holy Ghost" (t.i.t. 3: 5), "For ye are all the children of G.o.d by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ" (Gal. 3:26, 27), "For by one Spirit we are all baptized into one body...and have been all made to drink into one Spirit" (1 Cor. 12:13), "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward G.o.d), by the resurrection of Jesus Christ" (1 Pet. 3:21), "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: 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. 6:3, 4).

If it were G.o.d's purpose to simply save individuals, privately and without human agency, the subjective change of heart is all that would be necessary. But a home must be provided for the nurture of the new-born spiritual babes and a church organized to herald the gospel to every creature; therefore, a definite act of open committal or enlistment is required in baptism. When this becomes thoroughly understood, the emphasis the New Testament puts on baptism will be appreciated, and people will no longer avoid the pa.s.sages that refer to it, or try to explain them away. Neither faith, repentance nor baptism have any saving virtue in themselves. They are important only because of their relation to Christ and the sinner. As Christ has made them conditions of salvation to those who have heard the gospel, they must either obey or be rejected because of a rebellious heart (Luke 7:29, 30).

We learn that to be qualified for members.h.i.+p in Christ's church a person must know the Lord (Heb. 8:11), must believe in him (Acts 8:37), must repent of his sins (Acts 2:38), must confess him as Christ (Rom.

10:9), and must obey him from the heart in baptism (Rom. 6:17). All these are conscious, personal acts that must be performed by the person becoming a member. No one can become a member by purchase, fleshly birth, or the obedience of parents or other persons. It will also be noticed that according to the teaching of the New Testament the conditions of salvation and church members.h.i.+p are the same. The New Testament never speaks of persons as saved or Christians who are not members of the church of Christ where they live.

Church Officers.

On the divine side the church of Christ is a kingdom with a const.i.tution and an absolute ruler. But the administration of this kingdom, as it comes in contact with the varying conditions that confront it in the world, is left to the local church with its officers. Officers are elected to increase the efficiency of the church in service (Acts 6:1-7). In Eph. 4:11, 12, we learn what the officers of the church of Christ are and why they are appointed. "And he gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Deacons were also appointed to serve tables and a.s.sist in other ways (Acts 6:1-7; Phil, 1:1). The Apostles were personally commissioned by Christ (John 20:21-23; Acts 26: 16), miraculously inspired to teach (1 Cor. 2:12, 13; 1 Pet. 1:12) and endowed to perform miracles (2 Cor. 12: 12) and to confer miracle-working power on others (Acts 8:17, 18). After the church was thoroughly established and the New Testament written the apostolic office with its miraculous accompaniments ceased (Heb. 2:3, 4; 1 Cor. 13:8). Prophets were appointed by miraculous endowment and ended with the same. Evangelists, elders and deacons are the permanent officers of the church of Christ. The special work of evangelists or preachers is to make disciples and to organize and strengthen churches.

Elders, or bishops, or pastors are local church officers, a plurality of which was appointed in each church (Acts 14:23). Their function is concerned with the spiritual welfare of the church. The work of deacons has already been indicated. The qualifications of evangelists, elders or bishops and deacons are given in the epistles to Timothy and t.i.tus.

The church officers are selected by the members (Acts 6: 1-7), and important matters of discipline are decided by a majority vote of the church (2 Cor. 2:6, see Greek). The local church government then is administered by a majority vote of its members and by the officers authorized by such a majority. Outside of Christ and the Apostles the New Testament does not recognize any authority higher than that vested in the local churches. General ecclesiastical organizations and church dignitaries with high-sounding t.i.tles are human inventions that were added later. Where there is no organized church to act, individual Christians have authority to administer the affairs of the church or kingdom (Acts 8: 4; 9: 10-18; ii: 19-21). The only apostolic succession endorsed in the Bible is that which results from following the example of the Apostles in teaching and practice.

A Christian's work in the local church is obligatory under Christ. In addition to the local church work, early Christians co-operated in work covering a large territory and scope; and formed a simple organization for this purpose (1 Cor. 16:3; 2 Cor. 8:18, 19, 23). This example shows that voluntary organization of individual Christians for general co-operative work is proper and Scriptural. Of this nature are missionary societies and benevolent a.s.sociations which are formed to carry on general work, but have no ecclesiastical authority.

_The Mission of the Church._

The mission of the church is to perpetuate and perfect itself and to add to its members.h.i.+p, through evangelization, the entire world as far and as fast as possible. The fundamental means adopted to carry out this mission is the church service. Our word _church_ is not derived from the New Testament word used in speaking of the body of believers, and it has a tendency to hide the real idea of the New Testament. It primarily refers to a church building, then to the body of believers wors.h.i.+ping in the building, and finally to believers in general. The inspired writers use the word _ekkleesia_, which means a gathering of people called from their homes into some public place. A correct translation would be _"a.s.sembly"_ or _"congregation,"_ as it has reference primarily to a local body of Christians a.s.sembled for work and wors.h.i.+p. If this primary idea were restored, it would make mightily for the strengthening of Christ's kingdom. We usually put the emphasis on the church _in general, universal_ and _invisible,_ while the Holy Spirit puts the emphasis on the _local, visible_ and _tangible_ church.

Our practical duties are connected almost entirely with the local church to which we belong and through which we chiefly help to build up the general and invisible church. The church is the a.s.sembled Christians first of all, and the first duty of Christians is to a.s.semble (Heb. 10:25). For people to say that they belong to the church (a.s.sembly), who do not a.s.semble or attend the church services, is an anomaly, strictly speaking.

The purpose of the a.s.sembly or church services is revealed to us in Acts 2:42, where we have a record of the practice of the first church of Christ. We read, "And they continued stedfastly in the apostles'

teaching and in fellows.h.i.+p, and in breaking of bread, and in prayers."

Here are four things mentioned as belonging to the service of the church. The first has reference to teaching the Word of G.o.d or, more especially, the teachings of Christ as revealed through his Apostles in the New Testament. The Apostles received their teaching through the inspiration of the Holy Spirit who revealed in the New Testament all things necessary for our guidance and edification (2 Pet. 1:3; Jude 3).

Christ gave his Apostles commandments before his ascension (Acts 1:2), which they were to teach to the church (Matt. 28:20), and the church is exhorted to give heed to these commandments (2 Pet. 3:2). Not all the commandments that Christ gave while on earth are for the church, but only those he instructed the Apostles to teach after the descent of the Holy Spirit and the establishment of the church on Pentecost. Paul exhorts Timothy to commit unto faithful men, who are able to teach others, the things he had heard from him (2 Tim. 2:2), and further exhorts him, "Study to show thyself approved unto G.o.d, a workman that needeth not to be ashamed, rightly dividing the word of truth" (2 Tim.

2:15); "I charge thee therefore before G.o.d and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word, be instant in season and out of season; reprove, rebuke, exhort with all long-suffering and doctrine" (2 Tim.

4:1, 2). Alas! how often this last solemn charge of Paul goes unheeded.

We preach in season and out of season, but do we preach the Word of G.o.d as we ought? The emphasis the New Testament puts on the Word of G.o.d can scarcely be overestimated. It is the incorruptible seed (1 Pet. 1:23) employed by the Holy Spirit to beget the Christian (Jas. 1:18; 1 Cor.

4:15); it is the sword of the Spirit (Eph. 6:17) by which he pierces the sinner's hard heart (Heb. 4:12) and brings conviction to his soul (John 16:8,9); it is the nourishment for the new-born spiritual babe (1 Pet. 2:2); it is the means used by the Spirit to strengthen, sanctify and build up the members of the church (1 Thess. 2:13; John 17:17; Acts 20:32); it "is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of G.o.d may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16,17). No other books were used in the early church as authoritative and all efforts to replace it or to supplement it with human creeds, catechisms or disciplines is an unwarranted effort to steady the ark of the Lord.

The second item of the public services is _fellows.h.i.+p_. The original word here is _koinoonia_, which, according to Dr. Thayer, means "joint partic.i.p.ation," "a benefaction jointly contributed, a collection." The word sometimes refers to joint partic.i.p.ation in religious privileges and sometimes to joint collections or contributions made for gospel work. It seems to have the latter meaning here, as spiritual communion is embodied in the next item. That this was a feature of the public service is apparent from the words of Paul in I Cor. 16:2, "Upon the first day of the week let every one of you lay by him in store, as G.o.d hath prospered him." The Emphatic Diaglott translates thus, "Every first day of the week let each of you lay something by itself, depositing as he may be prospered." While Paul gives these directions in reference to a particular collection taken for the poor saints in Judea, it is evidently given because it embodies the divine wisdom as to the best way of raising church money. It teaches that _each_ church-member is to give _weekly, according to his ability_. When this precept is practiced and we restore the liberality of the primitive church (Acts 2:44, 45; 4:32, 35), there will be no financial problem in the church.

The third item in church wors.h.i.+p, according to Acts 2: 42, is the "breaking of bread," or the Lord's Supper. This was the most important thing in the early church service. It was to commemorate the death of Christ and to point forward to his second coming (I Cor. 11:26). Every Christian is under obligation to partake of the Lord's Supper (I Cor.

11:24), but each must examine himself before eating lest he eat condemnation to his soul (I Cor. 11:28, 29). The greatest thing in the Lord's Supper is a spiritual eating or communion (John 6:32-58), and this is needed frequently. The primitive churches of Christ observed the Lord's Supper whenever they met for wors.h.i.+p (I Cor. 11:20), and this we learn was every first day of the week. "Upon the first day of the week when the disciples came together to break bread" (Acts 20:7).

The Greek article "tee" here indicates that it was on _every_ first day of the week that they met to break bread and this is confirmed by I Cor. 16:2. The early churches never met for wors.h.i.+p on the seventh day of the week or on the Sabbath, but always on the first day of the week, or on the Lord's Day, in commemoration of Christ's resurrection from the dead. It was the practice at first to have a meal in connection with the Lord's Supper, but as this led to abuse it was abolished by Paul (1 Cor. 11:20-22, 34). The feet-was.h.i.+ng which is commonly supposed to have taken place at the time Christ first broke bread with his disciples, was simply a custom in vogue in that country, which Christ used to teach a lesson on humility. We have no record that the Apostles ever washed feet as a church ordinance or desired others to do so. When Christ washed feet it was not at a public church meeting, but at a private feast.

The fourth item in church wors.h.i.+p, as mentioned in Acts 2:42, is "prayers." The primitive church believed profoundly in prayer. In fact, the entire New Testament is the record of a prolonged prayer-meeting.

Paul, in writing to Timothy, says, "I exhort therefore that, first of all, supplications, prayers, intercessions and giving of thanks be made for all men" (1 Tim. 2:1), and Christ admonishes his disciples to "watch and pray" (Matt. 26:41).