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HISTORY OF THE PRIESTHOOD. 38
CHAPTER IV.
The Apostate condition of the Jews at the First Advent of Christ -- The Object of Christ's Mission. -- In what respect His Kingdom is not of This World -- His kingdom, or Church consists of an Organized Government on the Earth -- The Holy Priesthood was given to the Apostles and other Officers of the Primitive Church -- The Gospel of Christ, &c. &c., in the First Century.
IN order to take a correct view, and give a true account, of the priesthood in this age, I deem it necessary, by way of introduction, to make a few remarks upon the condition of the world, at the time our Saviour made His appearance in the flesh. Perhaps there never was a nation in a more deplorable condition than the Jews were at this period; their national affairs were in a confused state, and their ecclesiastical institutions were not less deranged. And there is nothing better authenticated, than the fact, that the Jews at this period had corrupted the priesthood, and were under a broken covenant. For several years previous, and also at this time, they were divided into various religious factions, and in consequence of which, there was a perpetual scene of contention and disputation. They in a manner rebelled against God, who in part withdrew His Spirit from them. It is true, they professed faith in the law of Moses, and the writings of the prophets; but they previously adopted the unwarrantable practice
HISTORY OF THE PRIESTHOOD. 39
of construing them to suit their own views and purposes; hence, as one man's or set of men's interpretations did not suit others, there arose violent contending parties, which finally resulted in the organization of the Pharisee, Sadducee, Essinee, and other societies. But it is very singular, that notwithstanding their degenerate condition, they, were in earnest expectation, looking for the immediate appearance of the Messiah; but their nations with regard to the manner He was to come, were incorrect. The prevailing opinion was, that He would come in the majesty of His power, that is, in great pomp and splendor, and with an air of triumph ascend the throne of David, remove the yoke of bondage from the Jews, restore the kingdom to Israel, and then reign as King of kings, and Lord of lords. These bring their most sanguine expectations, they thought it too humiliating, for them to stoop so low as to receive the quiet, meek, and humble Son of God, who after the flesh, originated in a family that were in indigent circumstances. Indeed, with a pompous air, they disdained the idea, of receiving a Messiah that was cradled in a manger, and who was the reputed son of a carpenter. In their pride they were blinded, and did not see that some of the most plain predictions of the prophets, were being fulfilled daily before their eyes: and in their haughtiness they ascended the pinnacle of self-righteousness; but they became giddy, and tottered to ruin, and fell with a most tremendous crash; and the most of them were laid low in the dust, and the few that were left, were reduced to a most dejected condition.
Christ accused them of making void the law through the tradition of their elders, and of teaching for doctrine, the commandments of men. They certainly amalgamated numerous traditions, and superstitious ceremonies with the law, and probably created new ecclesiastics; and thus by degrees changed the law, infringed upon the stipulations of the covenant,
40 HISTORY OF THE PRIESTHOOD.
and corrupted the priesthood, till all had lost their efficacy; or in other words, were made void. I wish to be understood, as speaking of them in a national capacity, and not individual; for it is evident, several retained their integrity, and obeyed the commandments of God, according to the best knowledge they had; but they were so far in the minority, that they had not the power to reform the nation.
It is evident the priesthood, the Pharisees, and other sects of this age had, was an assumption, or a corruption of the one given to their fathers. And it appears, they had so completely broken the covenant the Lord made with all Israel at the time they were in the wilderness of Sinai, and corrupted the office of the priesthood to such an extent, there was no authority that God acknowledged as valid, left among them to administer the law, except it was continued down through the immediate progenitors of John the Baptist. But from the whole account of John, I infer that the office of the priesthood was renewed to him, and that an angel of God consecrated him to it: for it is said, "the spirit and power of Elias was given to him," that is, he received his priesthood, or authority from Elias. Josephus corroborates this idea by recording the fact as I mentioned in the preceding chapter, that the Urim and Thummim ceased to shine, or perform its office, about one hundred and fifty years before Christ. This instrument or oracle particularly belonged to the priests; but as soon as they transgressed and corrupted their priesthood, it ceased to shine; hence, it appears, that some time before Christ made His appearance, they broke the covenant, and lost the necessary authority to legally or effectually administer the law. That there was a regular lineal succession of priests, who nominally held this authority, I do not pretend to deny: but the idea is, they corrupted it to such an extent, that God would not bless them; or in other words, it in a great degree, lost its efficacy.
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That which was handed down through the immediate progenitors of John, was probably the most pure, yet it seems, there was so much defect, that in order for him to accomplish his mission, it was necessary for it to be renewed to him from heaven, or from a pure source.
The Gentiles at this period were In a state of idolatry, and without knowledge of God; and the Jews were in an apostate condition: and thus the whole world, were in darkness, and the only way God could establish his kingdom on earth again, was by renewing the covenant of priesthood; or in other words, to restore it to His saints.
Now the great and grand object Christ had in view, in appearing to the world in the manner in which he did, may be summed up in one idea, and that is, the redemption of the fallen race of mankind. But it is an established principle in the economy of God and man, that whatever is first in conception is the last in execution; for instance, a man conceives the idea of building himself a mansionhouse: the object he has in view, is a comfortable and permanent dwelling place; but all the toil and mechanical operations, are antecedent to his inhabiting this building: so it is, with regard to the great redemption of man, and his induction into the everlasting kingdom of heaven to enjoy eternal happiness, which was the first and great object conceived of in the mind of God, with regard to the affairs of man; but it was necessary that many preparatory works should go before its consummation.
The works that Christ came to perform preparatory to the completion of the above work, were first, to establish His kingdom, or reorganize it on earth, and to make known the gospel or in full the plan of salvation; secondly, to be an example of piety, patience, and righteousness; thirdly, to be offered upon the cross as a sacrifice to atone for the sins of man. The divinity of Christ does not particularly come
42 HISTORY OF THE PRIESTHOOD.
within the province of my history; but I will here take the liberty of saying, that myself, and the society to which I belong, are firm believers in this doctrine, and that in a scriptural sense, "He is God manifest in the flesh."
Now as the kingdom of God, is inseparably connected with the holy priesthood, I deem it prudent, in order that there should be no misunderstanding, to make a few remarks about the manner in which it exists. I have already said, that it consists of an organized government; but some dispute this, and on the contrary contend that it only consists of the individual enjoyments of the righteous; or in other words, it is the Spirit of the Lord shed abroad in their hearts. If this latter idea is correct, any labor in search of the kingdom of God as being an organized government on earth, would be fruitless. Those who attempt to sustain this idea, assert that the kingdom enters the heart of man, instead of him being required to be inducted into it; and for evidence to prove such a preposterous notion, they refer to the following declaration of Christ: "For behold, the kingdom of God is "within you." * Any person will discover from the context, that Christ addressed these words to the Jews, and in particular to the Pharisees; therefore, the word "you" personates them, and we cannot consistently say, the Spirit of God dwelt in their hearts; for they were wicked in the extreme. But the matter stands thus, Christ came into the world, was clothed with this royal priesthood from heaven, and was literally a King, and Lawgiver: He chose his disciples from among the Jews, and commissioned them with the proper authority to act in His name; hence, to say the least, the kingdom of God actually existed in embryo in the midst, or within the bounds of the nation. This saying "within you" may be with propriety read among you, or within the bounds of your domain. I will examine one more passage with reference to
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* Lu. xvii, 21.
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the above idea of the kingdom of God: which will suffice for the present, it reads thus: "Jesus answered, my kingdom is not of this world." * In the patriarchal dispensation, as I have before mentioned the people of God were a distinct and separate people by themselves, they lived together, that is, in a city or country, where they could enjoy each other's society, and of course, they possessed the territory. Their government was a triunion of ecclesiastical, civil, and military power, yet all were under the supervision of their king, who reigned by virtue of the holy priesthood; however, Abraham, Isaac, and Jacob, owing to their circumstances were pilgrims and strangers in a strange country; but it was not so with their posterity, who were under the guidance of Moses and Joshua, led out of Egypt, and located in the land of Cannaan. The government established for them, was ecclesiastical; and the territory they possessed, was the above land. Jacob prophesied: "The sceptre shall not depart from Judah, nor the lawgiver from between his feet, until Shiloh come." About the time Christ appeared, the reign of government was taken from the legal successor of David, and given to Herod the Idumean, and the Jews had corrupted the priesthood; therefore, every thing was in a state of derangement. They expected, that when Christ should come, He would restore the kingdom to Israel, which He offered to do; for said He: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not." The apostles supposed the time had come for the kingdom to be restored to Israel: for they interrogated Jesus thus: "Lord wilt thou at this time restore the kingdom to Israel?" He answered them as follows: "It is not for you to know the times or the seasons, which the Father hath put
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* Jne. xviii, 36.
Gen. xlix, 10.
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in His own power." It appears, all those who believed Christ to be the true Messiah, supposed the time had come to fulfill the prophecy of Daniel concerning the kingdom of God, who speaking of the Son of man says: "And there was given Him dominion, and glory and a kingdom, that all people, nations, and languages should serve and obey Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom, that which shall not be destroyed." "But the saints of the Most High shall take the kingdom, and possess it forever, even forever and ever." When this is fulfilled, Christ will subject the whole earth to Himself, which will be the territory of His kingdom, He will then reign King of nations as He now reigns King of saints. With the expectation, that the time had arrived for all these things to be fulfilled, they were for taking Him, and by force place Him, upon the throne of Israel.
Jerusalem is to be the seat of government when the Lord gathers Israel from their long dispersion, and restores the kingdom to them; but as the Jews rejected Christ, and when He was willing to gather Israel they would not; therefore, the time for the establishment of the glorious kingdom of God, when the kingdoms of this world shall become the kingdom of Christ, was postponed till they are sufficiently punished for their wickedness, and are willing to receive Him; therefore, Christ said: "And they shall fall by the edge of the sword, and shall be led captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." * He said on another occasion: "The kingdom of God shall be taken from you and given to a nation, who shall bring forth fruits thereof." Again: "And when he was come near, He behold the city and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but
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* Lu. xxi, 24.
Mat. xxi, 43.
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now they are hid from thine eyes." * Things that pertained to their peace, were the kingdom of God, that Daniel and other prophets, have said so much about, and the restoration of those Israelites who were scattered among the distant nations. The new covenant, the prophets have so frequently mentioned, that the Lord is to make with the house of Israel, was delayed; and indeed, all these glorious events before mentioned, were postponed till the last days, or till the Lord shall receive Israel again to mercy; therefore, the only kingdom Christ established on earth in that day, was His spiritual one; or in other words, only the spiritual part of it, which was disconnected with local, and territorial affairs; for this reason, His kingdom was not of this world. Christ was not of this world, the priesthood was from heaven, and the organization of the kingdom pertained only to those things which are connected with the spiritual salvation of mankind; therefore, it may be emphatically said, His kingdom was not of this world; but after all is said, it is no argument against the idea, that the kingdom of God consists of an organized government on earth, and that all men are required to enter into it.
Christ also said: "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." This shows the difference between the kingdom established in the days of the apostles, and the one spoken of by Daniel, John the Revelator, and others. At the time the latter is to be established, the prophets tell us that Christ will appear in the character of a mighty conqueror or chieftain, subdue His enemies, and destroy the wicked.
Now the house of Israel were the elect people of God, and the kingdom by right belonged to them; but those at Jerusalem, (where the seat of government, will be when the kingdom is restored to them,) as a nation rejected it when it
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* Lu. xix, 41, 42.
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was offered to them; therefore, according to the prediction of our Savior, it was transmitted to the Gentiles. As soon as this was done, the Jews were given over to unbelief and to destruction; and they were carried captive into all nations; and ever since they have been subject to almost perpetual tribulation. The apostle Paul, while reasoning upon this subject, compares the house of Israel to a tame olive-tree, and the Gentiles to a wild one which he says was grafted into the tame one. In reasoning thus, he supports the idea, that in and through the seed of Abraham, all the families of the earth shall be blessed. Thus the Gentiles were transplanted into the family of Israel, which fulfilled the prediction of one of the prophets: "I will call them my people who were not my people." Much more might be said, about the taking of the kingdom from the Jews, and giving it to the Gentiles; but as it is a matter of notoriety throughout the scriptures, I deem it unnecessary; therefore, I will immediately proceed to that which at present seems to be of more importance.
Now the reader will unquestionably bear in mind, that no Kingdom in an organized state, can exist either in heaven or on earth, without at least being constituted of four things; first, a king; secondly, commissioned officers; thirdly, a code of laws; fourthly, subjects: and when we speak of a political kingdom, we must include territory. Christ was, and is, the King of this kingdom of God the apostles and others who received the priesthood, were the commissioned officers; the gospel is the law or code of laws; and all the members of the church, are the subjects. And it will be remembered, that this kingdom was established on earth, expressly for the benefit of the whole human race, and that individuals by entering into it, will enter into favor with God, be numbered with His family, and be separated from the world.
When John the Baptist commenced his mission, he proclaimed,
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that the kingdom of God was at hand. Christ, before His resurrection, proclaimed the same, and also commanded His disciples to do it. The idea is, the necessary authority was on earth to organize it, and the preliminary arrangements were being made. He frequently declared to the Jews, that He had received His authority from His Father; that is, His Father sent him; therefore, I contend the holy priesthood is the authority given to Him by the Father, and by the power of it, He created the earth and all things upon it. Paul declares Him to be the author of the whole sublunary creation; therefore, as the prophet Isaiah says, "He is the everlasting Father;" that is, He is the father of this earth, and of man; but is the Son of God, and brother of man, in consequence of the flesh. By the power of this priesthood, He organized His kingdom on earth, has thus far accomplished the work of redemption, will ultimately consummate it, and reign till He has put all enemies under His feet; and then, He will deliver up the earth, and the kingdom to the Father, that God may be all in all. In a word, every work that is in the least connected with the redemption of man, is the work of Christ, and by the power of the same priesthood that He created the earth and man, He will redeem them. But says one, this idea appears to me, to be very strange. I reply, that if we credit His own testimony, it is no more strange than true: for He plainly declared, that He received His authority from His Father. Indeed, nothing is more evident from the scriptures, than that He has the holy priesthood. Paul says: "Wherefore in all things it behooved him to be made like unto his brethren, that He might be a merciful and faithful High-priest in things pertaining to God, to make reconciliation for the sins of the people." * "Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and High-Priest, of our profession, Christ Jesus."
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* He. ii,17.
He. iii, 1.
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Thus, He is called a High-priest and Apostle, in the character of a mediator, to reconcile mankind to God.
Again the apostle says: "Seeing then that we have a great High-priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an High priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." * "So also Christ glorified not himself to be made an high-priest; but He that said unto Him, thou art my Son, to day have I begotten thee. And He saith in another place, thou art a priest forever after the order of Melchisedec." "And being made perfect, He became the author of eternal Salvation unto all them that obey him; called of God an high priest after the order of Melchisedec." Much more scriptural evidence might be adduced, to prove that Christ is a great high-priest after the order of Melchisedec; but the foregoing will suffice for the present. The eminent station that He holds in the kingdom of God, is seen from the following: "And having an high-priest over the House of God." "House of God" here is synonymous with His church or kingdom; hence, Jesus as a high-priest presides over the kingdom of God. The whole force of Paul's reasoning in his epistle to the Hebrews, is to show the superiority of the priesthood which Christ had over that of Aaron. But the question is now, whether or not, this superior order of priesthood, was given to the apostles; or in other words, did it extend to the Christian church, or was it restricted to Christ? Some are of opinion that, because Christ ever lives and reigns as a high priest, there is no necessity for the priesthood to be conferred upon His ministers; but this is certainly a great absurdity: for Melchisedec, Abraham, Jethro, Moses and others, had it: and if the saints of God had it anterior to Christ, and it proved such a blessing to them, wherein is
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* He. iv, 14, 15.
He. v, 5, 6, 9, 10.
He.x, 21.
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the propriety of withholding it from the church in the Christian dispensation. I reply, that God is the same unchangeable being in all ages, and His mode of saving the human race is the same; therefore, it requires the same principle of authority to administer the precepts of the gospel, in one age that it does in another; consequently, I should be irresistably led to the conclusion that the priesthood was given to the Christian church, if there was not one syllable of evidence in the New Testament, to prove it. But there is an abundance of scriptural testimony to establish this, without doing it by the force of analogical reasoning.
Now Jesus said to His disciples, before His resurrection: "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." * In my opinion, this simply means it was the will of the Father that the disciples of Christ should have the priesthood: for as soon as they received it; in one sense of the word, they received the kingdom: for they were then prepared to preach the gospel, and baptize subjects into this kingdom. The saying, "to give you the kingdom," alluded to the power, or is the same as to say, to give you power or authority; and there is no difficulty in establishing or organizing a kingdom, if the proper individual or individuals, have the power or authority to do it.
Again, Christ said, while praying to the Father for His disciples: "As thou hast sent me into the world, even so have I also sent them into the world." It is a matter of notoriety, that the Father sent Jesus into the world, as a priest after the order of Melchisedec; therefore, according to the above, it must of necessity follow, that the apostles were sent into the world as priests of this order. Indeed, I regard the above quotation as conclusive testimony, to sustain the position I have taken; but the following, is incontrovertible: "ye have not chosen me, but I have chosen you, and ordained you,
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* Lu. xii, 32.
Jne. xvii, 18.
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that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, He may give, it you. *The election or choice mentioned here, I have explained in a preceeding chapter; but said Jesus, "I have ordained you." Ordination is the act of conferring power or authority, and in a scriptural sense the consecration of an individual to the office of the priesthood; and it is not probable, Christ gave His apostles power that He did not have, or consecrated them to a priesthood, which He was not in possession of Himself. The most reasonable explanation of scripture, is the best one, and certainly, it is the most reasonable, that the above quotation, literally records the circumstance of Christ ordaining His disciples to the office of the priesthood. It is frequently mentioned in the Evangelists, that Christ chose and ordained His disciples. The foregoing is evidence of undoubted authority, that the priesthood, was given to the disciples of Christ; but we will now see what was the extent of their power or authority.
Now as I have before mentioned every, work that is in the least, connected with the redemption of man, is the work of Christ: for he has the charge of all sacred affairs connected with this sublunary creation. He is our King, and He is also the Redeemer of the world. Everything that is done, that pertains to the kingdom of God, or the redemption of man, must be done in His name: for said Peter, "there is no other name given under heaven, whereby man can be saved, except it is the name of Jesus Christ." "Whatsoever" said Jesus, "you ask the Father, ask it in my name and it shall be given you." He created man, and it is His business to redeem his lost and fallen race: for said He, "I came to save that which is lost." He was offered upon the cross, as a sacrifice for the sin of the world, and "died" says Paul, "to reconcile man to God." But how could the human
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* Jne. xv, 16.
See Mar. iii, 14
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family be reconciled to God by his death, when three-fourths of them know nothing of it? I answer, that included in the gospel, which is good news and glad tidings of great joy, are those important truths: "Jesus Christ and Him crucified." This gospel is the word of reconciliation, and it was and is, the business of Christ to preach it to all the world; and all those who believe it, obey its precepts, and hold out faithful to the end, will have eternal life; but it does not of necessity follow, that He in person, was to go to all the world: for He had a perfect right to commission men, or empower them to preach this gospel, and administer it in His name. The apostle is definite upon this, who says: "And all things are of God, who hath reconciled unto Himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." * Was there ever a declaration more emphatic? Jesus came into the world, died an ignominious death, established His kingdom, commenced the proclamation of His gospel, deputised His apostles and others, sent them into all the world to preach it in His name, and then resumed His seat at the right hand of the Father, where he now sitteth to make intercessions for His people. Thus the apostles were, the "ambassadors for Christ," and the word, or ministry of reconciliation, was committed to them, and Paul says, "we pray you in Christ's stead, be ye reconciled to God." Therefore, the apostles were Christ's envoys extraordinary, endowed with plenipotentiary power, to negotiate with the whole world, and if possible, reconcile them to God, and at the same time, make known the superior
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* 2 Co. v, 18-20.
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advantages of His glorious or commendable kingdom, and adopt souls into it.
Again, the apostle says: "For our gospel came not unto you in word only, but also in power and in the Holy Ghost and in much assurance." * The word of the gospel, is the letter in which the precepts are set forth; but the power alluded to, is the priesthood or authority, with which the servants of God are empowered to administer it to all the believers; then comes the Holy Ghost, and the assurance, Christ said to Peter: "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shaft loose on earth, shall be loosed in heaven." It is plain from the New Testament, that Peter was in his day, the chief officer or presiding apostle, and revelator of the church. He in one sense of the word, was Christ's prime minister, and had authority to use the name and seal of his sovereign; or in other words, he had the keys of the kingdom, by which he could unlock the sacred treasury and receive knowledge immediately from Him, and thus be an organ of communication, to make known the word of God, to all the subjects of the kingdom. As he had a special commission from his sovereign, and a right to do business in his name; therefore, whatever he done under His sanction, was ratified in heaven. He also, was an envoy sent with a special message to the world. Christ said, at another time, to His apostles: "As my Father hath sent me, even so send I you. And when He had said this, He breathed on them, and said unto them, receive the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." I do not insert the above, to sustain the corruptions of Catholicism; but to show the true power of the priesthood. The apostles were the ministers of Christ, and
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* 1 Th. i, 5.
Mat. xvi, 19.
Jne. xx, 21-23
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executive officers of His kingdom, and every official work they done, that pertained to their mission, was the work of God; and as He prescribed certain rules, precepts, and an ordinance, on condition of obedience to which, individuals have the promise of a remission of their sins; therefore, as they worked by these rules, and administered the ordinance, they by virtue of their mission, had a perfect right to say to the candidate, "your sins are remitted," and to the one who rejected the gospel, "your sins are retained." Indeed, the above scripture sets forth in glowing colors, the power of the priesthood that the apostles received. Paul writes thus: "In the name of the Lord Jesus, deliver such an one unto satan for the destruction of the flesh." * "Of whom is Hymeneus and Alexander; whom I have delivered unto satan, that they may learn not to blaspheme." These passages are so expressive of the power of the priesthood, that they need no comment whatever.
Again, the apostle says: "Therefore, seeing we have this ministry, as we have received mercy, we faint not." "Wherefore, I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God." § It is plain, the ministry, or dispensation here alluded to, is the holy priesthood. The everlasting covenant, so frequently alluded to in the scriptures, appears to be nothing more nor less, than the covenant of priesthood, or the one made, at the time a dispensation or the priesthood, is given to the people of God.
Nothing can be more plain upon this subject, than the following: "Ye also as lively stones, are built up a spiritual house, an holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ." ¶ Could any thing be more sublime and exquisite, than this? The apostle compares the officers, and members of the church, to lively,
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* 1 Cor. v, 5.
1 Ti. i, 20.
(2 Co. iv, 1.
§ Col. i, 25.
¶ 1 Pe. ii, 5.
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that is, bright or lively appearing stones, that compose a building. Thus the church of Christ, being in possession of the holy priesthood, composed a spiritual house, or kingdom. Again, Peter says: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness, into His marvelous light." * Can it be possible, that an intelligent person, after reading the above, can doubt, that the holy priesthood after the order of Melchisedec, was introduced into the Christian church? The apostle, addressing himself to his brethren, says: "ye are (of) a royal priesthood." They had been transplanted into the kingdom of God by the power of this priesthood, and thus experienced the benefits of it. They were adopted into the family of God, who is King; hence, they were members of a royal family, of a "spiritual house" and of a "royal priesthood." Paul, speaking of Melchisedec, says: "He was made like unto the Son of God, abideth a priest continually." The idea is, he had the same priesthood that Christ has. Melchisedec was a priest of the most High God, and king of Salem, and Christ is the King of kings; therefore, this priesthood may be emphatically termed, the royal or kingly priesthood. Christ made this request of His Father, for His people: "Neither pray I for these alone, but for them also which shall believe on me through their word; 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 has sent me. And the glory which Thou gayest me, I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one." Christ is here made to say, that He had given His disciples the glory which the Father gave Him, that they might all be one with Him,
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* 1 Pe i, 9.
Jne. xvii, 20-23.
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or considered as members of one family. The glory alluded to, I presume, is in one sense of the word, the holy priesthood: for by the power of it, they were adopted into the family of God; and those who hold the office of it in time, if they are faithful to their sovereign, will take their place after the resurrection, and reign with Christ as kings and priests of God. But I am satisfied, that the foregoing is evidence, that is incontrovertible, and sufficient to convince every candid person, that the holy priesthood after the order Melchisedec, was given to the apostles, and other official members of the primitive church; therefore, I deem it unnecessary to say any thing more on this point, but shalt now examine the organization of the kingdom of God, or church as it existed in this age.
Now reader, we often hear individuals say, they receive the New Testament or what is written in it, for their rule of faith, and guide to direct them in their religious exercises: and the majority of the Christian world, will say, if they are interrogated upon the subject, that the Church of Christ in all ages, should be organized strictly in accordance with the New Testament pattern; but you know, men sometimes say one thing and do another. And it is no uncommon thing to meet with men who are as conscientious as David was, when Nathan the prophet came to him, and mentioned the case of Uriah, and his wife, whom he compared to a poor man with one ewe lamb, which was taken away from him by some rich man. How often we hear men condemning others, for what they are guilty of themselves. But I condemn no man's opinions, any further than Christ, and the apostles condemn them. Indeed, my predilection is so great for the New Testament or primitive order of the church, and I am so conscientious about it, that I think no other order is as good, or will supercede the necessity of it: however, I do not think I am any more particular about this, than what the Lord is:
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for it seems, that He has ever been pleased with His servants when they have done everything according to the rule or pattern He gave them; but displeased when they disobeyed Him. He said to Moses: "See that thou make all things according to the pattern shown thee in the mount." Christ said to His disciples: "Teach them to observe all things whatsoever I have commanded you." If the apostles, under the immediate sanction of their Sovereign, at the opening of the Christian dispensation, organized the church as it should be, then their example should be followed as long as this dispensation continues, -- and I am opposed to the idea of any man attempting, in the least, to improve the work of God. --- But we will now see how the church was anciently organized.
Paul calls the church with all its gifts and officers, the spiritual body of Christ: he also compares it to a human body or system, that is perfect; hence, he says: "For our comely parts have no need; but God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another." Now ye are the body of Christ, and members in particular. And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healing, helps, governments and diversities of tongues." * Now if God placed these officers in the church, and gave these gifts to His people, who has any authority to say, they are not necessary in the present day? And the reader will remember, that the apostle addresses this rule, "To the church of God at Corinth, to them that are sanctified in Christ Jesus, called to be saints with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:" Paul writes to the Ephesians as follows: "Now therefore ye are no more strangers, and foreigners, but
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* 1 Co. xii, 24-28.
1 Co. i, 2.
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fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord; in whom ye also are builded together for an habitation of God through the Spirit." * Wherefore He saith, when He ascended up on, high, He led captivity captive, and gave gifts unto men." "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: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure or the stature of the fulness or Christ: that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but, speaking the truth in love, may grow up into Him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."
First, in the forgoing, the apostle compares the church to the perfect body of a man, and now we know, if one limb should be severed from the body of a man, there would be a schism in it, and if the head should be cut off, it will die: so it is with the church, if one of these offcers is taken from it, then there in a schism in it; and remember, "God placed in the church; first, apostles; secondly, prophets &c." Again, to take away from the church these Spiritual gifts, mentioned by the apostle, would be the same, as to take from a man the senses of seeing, hearing, feeling, &c. Secondly, he compares
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* Ep. ii, 19-22.
Ep. iv, 8, 11-16.
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the church, with all these officers and gifts, to a perfect building: for says he: "Ye are built upon the foundation of apostles and prophets, Jesus Christ being the chief corner stone; in whom the building is fitly framed together." "From whom the whole body is joined together that every joint supplieth its place." Thus, Christ, the apostles, and prophets, were the chief officers of the primitive church; -- but I will be more particular. As there is, in a political kingdom, a regular grade of officers from the king down to the one of the most inferior rank; so it is with the kingdom of God. And it is evident, that Peter, James and John, were the chief or presiding apostles of the church; but the Lord gave to Peter the keys of the kingdom; therefore, he was chief of the three; hence, on earth, the head or president of the church. Paul, speaking of his being at Jerusalem, says: "And when James, Cephas, (or Peter) and John, who seemed to be pillars, perceived the grace that was given unto me, they give to me and Barnabas the right hands of fellowship." * This sets forth the eminent station in the church, in which these three apostles were placed. Some are of opinion, they were ordained to this office, at the time Christ took them up on the mountain, and was transfigured, and Moses and Elias, appeared with Him. The idea is, that Moses and Elias, had the keys of the kingdom in their day; but Christ stands at the head of all; Therefore, these great High priests formed a quorum to ordain these men to the office which they held. In short, the offices of the church, were as follows: First, Christ, who, is the head of all things pertaining to the kingdom on earth; Secondly, these three apostles above mentioned, who governed the church under the immediate supervision of Christ; Thirdly, all the apostles; then the elders, bishops, priests or pastors, teachers, and deacons. All these were the different grades of officers in the church, or
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* Ga. ii, 9.
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different offices of this grand system of priesthood. -- But now, a word about the Aaronic, or lower order of priesthood.
I observed in the preceding chapter, that the Aaronic priesthood was not a new institution; but is of equal antiquity with the Melchisedec, and that as soon as the law was given, it was given to Aaron and his sons, to be appropriated for the administration of the law, as long as it should continue. Now, the reader will remember, that any one who holds the office of the Melchisedec priesthood has a perfect right to ordain individuals to, and officiate in all the inferior ranks of offices: this is evident from the fact, that Moses both ordained Aaron and officiated in the same capacity that he did, when the occasion required it; therefore, as soon as Christ came, and the law ceased to be in force, this order of priesthood resumed its place in the kingdom of God, or was used for the same purpose, with the exception of offering sacrifices upon the altar, that it was before the law was given. The idea, that one officer in the church, has more authority than another, is established from the account of Phillip, one of the seven that was ordained by the apostles, who preached the gospel, and baptized a great number of persons in Samaria; but had not the authority to confirm them by the imposition of hands; therefore, the apostles, Peter and John, were sent for, to do it. * Philip probably, only held the office of the Aaronic priesthood.
It is unnecessary to say any thing about the mode of ordination, or consecration: for it is plainly set forth in the scriptures; and the following will suffice for the mode of calling men to the ministry: "Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch, and Saul. As they ministered to the Lord, and
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* See Ac. viii.
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fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." * Having said so much about the kingdom of God, and the manner in which it was established, I deem it necessary, in order to do justice to the subject, to say something about the precepts of the gospel, and the proper mode of entering into this kingdom.
As I before mentioned, Christ came to establish His kingdom on earth, and as the sacred writers give Him the character of a wise and good Captain; more than this, an affectionate King, that went before His people, and showed them the way; therefore, in order for us to understand how we are to enter this kingdom, it is necessary for us to find out what the example of Christ was, and then to follow it. "When Jesus began to be about thirty years of age," He came to John the Baptist and demanded His right to be baptized: but John having a profound reverence for his Lord, refused at first, saying, "I have more need to be baptized of thee." "Jesus answering said unto him, suffer it to be so now for thus it becometh us to fulfil all righteousness. Then he suffered him. And Jesus, when He was baptized went up straight-way 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 pleased." Christ knew that baptism is the initiatory ordinance of His kingdom; therefore, He marked the way or set an example of obedience, that He could say with propriety to all the world, "take up your cross and follow me;" also by being baptized, He obeyed or fulfilled the law of righteousness, which is the gospel. There is, however, one more fact, connected with the baptism of Christ, that deserves our
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* Ac. xiii, 1-3.
Mat. iii, 15-17.
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particular attention. Christ was virtually the Son of God, before He was baptized; but the acknowledgment of His Sonship from heaven by the vocal voice of the Father, was reserved till after He had submitted to this ordinance, it seems, in order to give a clear and lucid idea of the mode of entering the kingdom of God, and of our reception of the Holy Spirit, which seals our heirship with the family of God. As soon as Christ was baptized, He commenced proclaiming His gospel, and saying: "If any man will come after me, let him deny himself, and take up his cross, and follow me." "And whosoever doth not bear his cross, and come after me, cannot be my disciple." I do not suppose Christ intended to convey the idea, that all His followers are to follow His footsteps in Palestine, and be crucified as He was; but that all are required to obey the law of righteousness, according to His example; and as He was buried in the liquid grave, so must all those be, who take up their cross and follow Him. After His resurrection, He commanded His disciples to go into all the world, |