M^xvi 
 
 ^^ i\,t mtoi^imt s^^ 
 
 ^% 
 
 PRINCETON, N. J- 
 
 % 
 
 BV 4380 .B36 1885 
 Beaty, James, 1831 
 Paying the pastor 
 
 She 
 

 I'. 1 
 
 
 ;#. 
 
b 
 
Paying the Pastor 
 
 UNSCBIPTUBAL AND TBABITIONAL 
 
 JAMEs4eATY, D.C.L., Q.C., M.P. 
 
 Ex-Mayor of Toronto, Canada 
 
 " I have written to him the great things of my law ; but they were 
 counted as a strange thing."— Jfosea viii. 12 
 
 " In the first beginning of Christianity there was no such institution as 
 the clergy, and it is conceivable that there may be a lime when it shall 
 cease to be." — Dean Stanley 
 
 T FISHEE UNWIN 
 26 PATEENOSTEK SQUARE 
 
 1885 
 
[Copyrights and Translations Reserved.^. 
 
PEEFACE 
 
 \j^ - — % 
 
 ^ FEB 2 ]n:j "^ 
 
 <3f0!rr'r^^^.\S-?^y'''^ 
 
 HE following pages are presented to the 
 candid consideration of the reader, who is 
 asked to test the contents by the only 
 standard recognized — the Bible. The writer 
 has confidence in the correctness of the facts stated, 
 the directness of the proofs adduced, the fairness of the 
 interpretations made, the soundness of the arguments 
 advanced, and the justness of the conclusions reached ; 
 otherwise he would not have questioned an institution — 
 the system of the clergy — which has influenced a large 
 proportion of Christendom for at least fifteen hundred 
 years, under the claim that it was Divine and specially 
 authorized of Heaven. The system is shown to be pro- 
 hibited by Divine authority ; to have had its history con- 
 current with the Apostasy from Original Christianity ; 
 and to have been derived from Judaism and Paganism 
 through the Traditions of statecraft and priestcraft. 
 
 London, 
 
 Septrmher, 1884. 
 
CONTENTS 
 
 i^ * ^C 
 
 PART I. 
 
 PAYING THE PASTOR UNSCBIPTURAL AND 
 TBADITIONAL. 
 
 CHAPTER I. 
 
 How FAR Money may be used in the Congregation. 
 
 " Make not my Father's house an iiouse of merchandise." — John ii, 16. 
 
 The tithes — Pay of priests — Eemuneration of prophets — Mer- 
 cenary action of priests and prophets denounced — Conduct of 
 scribes — ^Condition of things in time of Christ on earth — A 
 new relisrion 
 
 CHAPTER II. 
 
 The " Good Shepherd " contrasted with the " Hireling." 
 
 " The hireling lieeth because he is an hireling, and careth not for 
 the sheep." — Johyi x. 13. 
 
 The " HireKng " identified— Work of the '' Good Shepherd — 
 Work of the Apostles following His example — Trafficking in 
 
vi Contents. 
 
 PAGK 
 
 the Word of God — False Teachers — Characteristic " making 
 gain" of Christians — They "adulterate and negotiate" the 
 Word — Denunciation of this class by Paul, Peter, Jude, and 
 John, the Apostles — Final destruction 7 
 
 CHAPTEK III. 
 
 What is the Mystery? 
 
 " The mystery of iniquity already works."— 2 Thess. ii. 7. 
 
 Existed in Apostles' days — Eestrained by them — Manifested after- 
 wards — Has continued for all the centuries — Prevails in all 
 religious systems — Explained and identified — The clerical 
 system 12 
 
 CHAPTEK IV. 
 
 A Mercantile Class. 
 
 " I have taught you by example that so labouring you ought to support the 
 infirm," — Acts xx. 35. 
 
 Eiiects of the Light on Darkness — Success of the Apostles — 
 Christians commended to God and the Word of His grace- 
 Bishops — None now — Elders — Leaders — Teachers — Only two 
 addresses from Apostles to the teaching class — Paul to the 
 elders at Ephesus — The address analyzed — What it teaches — 
 Elders to earn their living by labour — Kesults of contrary 
 course - Unsound teaching — Not sparing the flock 19 
 
 CHAPTEK V. 
 
 Interpretations to suit a Class or Sect. 
 
 " Charge them that are rich in this world . . . that they do good, that they be 
 rich in good works, ready to distribute, willing to contribute." — i Tim. vi. 17, 18. 
 
 Plainness of the address to the elders at Ephesus — Wliat the 
 rich may do and not establish the relation of Paid Pastor and 
 Pajang People — The newspaper reward — More than a rule of 
 benevolence — A law indicating the manner of obtaining the 
 means of benevolence 28 
 
Contents. vii 
 
 CHAPTER YI. PAGE 
 
 An' Address from the Apostle Peter. 
 
 " Feed the flock of God . . . not mercenarily, but freely." — 1 Peter v. , 
 
 The address analyzed — Its affirmative and negative character — 
 The motive not involved in the negative — It is a question of 
 fact — The negative injunction prohibitory— -The affirmative 
 expository — Did Apostles ever sanction payment to teachers ? 
 — Did they ever enjoin the duty on congregations ? — Wages 
 not involved — Must first be shown that wages were authorized 
 to be paid to teachers— The very question investigated 34 
 
 CHAPTER VII. 
 
 Translation of Word represented by "Filthy Lucre." 
 
 " For there are many unruly and vain talkers and deceivers . . . whose 
 mouths must be stopped, who subvert whole houses, teacliing things which they 
 ought not, for the sake of filthy lucre." — Titus i. 10, 11. 
 
 Investigations into the meaning of the word—" Mercenarily " the 
 best English word — Questions of motive cannot be determined 
 apart from the facts — Free workers in aid of their brethren^ 
 This the highest kind of charity — "Gain" from almsgiving 
 would indeed be " shameful " — Why less so if " gain " is made 
 from aiding the weak-minded, the faint-hearted, the ignorant, 
 and the erring ? * 40 
 
 CHAPTER VIII. 
 
 The Force of Example, 
 
 " But whoever will be great among you, let him be your servant ; and whoever 
 will be first among you, let him be your slave."— ilfaii. xzi 26; 
 
 Apostles followed the example of the Lord — Teachers should 
 follow. both — Injunction and fact should be united in interpre- 
 tation — They should not be separated — The obedience to a law 
 illustrates the meaning of the law — A paid pastor no example 
 for the poor labouring man — Not on the same plane — Cannot 
 sympathize with each other practically — Lessons to the 
 Thessalonians, and practice in conformity of the Apostle Paul : 
 " If any would not work neither should he eat " 45 
 
viii Contents. 
 
 CHAPTEE IX. PAGE 
 
 A MARKED Distinction between "Preaching" and 
 " Teaching." 
 
 Make disciples of all nations, . . . teaching them to observe all things what 
 Boever I have commanded you." — Matt, xxviii. 19, 20. 
 
 Even so has the Lord ordained that they who preach the gospel 
 shall live of the gospel" (1 Cor. ix. 14). — This does not apply 
 to teachers, only to preachers — Two different classes in the New 
 Testament — "Missionaries of congregations " (2 Cor.'viii. 23) — 
 Servants of congregations not their masters — Epistles abound 
 with injunctions to teach, exhort, and admonish one another — 
 Not to preach the gospel to one another — "Contribution to 
 the gospel " (Phil. i. 5) — Illustrations 50 
 
 CHAPTEE X. 
 
 The Text that is. the Chief Support of the Paid Pastor. 
 
 " Let the elders that preside -well be counted worthy of double honour." 
 1 Tim. V. 17. 
 
 The servants were " to count their masters worthy of all honour " 
 (1 Tim. vi. 1) — Must mean the same thing — "Honour" can- 
 not mean " stipend " as to the elders and not as to the masters 
 — Usage of New Testament — The word where used selected — 
 Usage of the versions — Usage of lexicons — Liddell and Scott, 
 Parkhurst, Schrevelius, Yonge — Timee from tio, to pay honour 
 to a person — If things are spoken of then it means a priee. Tino 
 is confined to the signification of paying a price ; so that when 
 used in that sense the word " properly belongs to tino " 56 
 
 CHAPTEE XI. 
 
 Contrasting "Honour" and other Things. 
 
 " Honour widows that are widows indeed. ... If any man or woman that 
 believeth have widows, let them relieve them, and let not the chm'ch be 
 charged." — 1 Tim. v. 3, 16. 
 
 Honour and love (Eom. xiii. 6) — Honour and revile (Matt. xvi. 
 36) — Widows to be "honoured" and "supported;" elders 
 only to be "honoured" (1 Tim. v. 16, 17) — Double stipend 
 not intended — Should be so if timee means "stipend"— 
 Illustrations of ox and labourer considered^Not intended that 
 elders should live on straw as an ox, or get a labourer's " hire " 
 
Contents. ix 
 
 PAGE 
 
 — If not, then it only enforces a law by analogy — The law is 
 stated in its own words, and is to be determined by their 
 meaning 63 
 
 CHAPTEE XII. 
 
 There is no need of Straining the Common Meaning of 
 
 " TiMEE." 
 
 " There is no need, therefore, of straining the common meaning of the verb (to 
 know — 1 Thess. v. 12) into care for, or as is commonly done in the commentaries, 
 versions, and lexicons." — Dr. Lillie Lange's Commentary, ^American edit. 
 
 Critics and commentators should let it have its common mean- 
 ing — Lange's Com., Dean Alford, Professor Witherow, John 
 Wesley, Alexander Campbell — Their views stated and examined 
 — They are representatives of different schools of thought — All 
 admit the true meaning, but colour it in a clerical sense ; from 
 appeals to its context or misapplied authority ,68 
 
 CHAPTEE XIII. 
 
 Only one otber Passage appealed to, 
 
 ' Let him that is taught in the word participate with the teacher in all good 
 [works] ." — Gal. vi. 6. 
 
 Translations and interpretations that make one Apostle contra- 
 dict himself or another Apostle — Should be to harmonize — 
 The text analyzed — Meaning of koinoneito and agathois — Lexi- 
 cons of Liddell and Scott, and Parkhurst — Illustrations — Good 
 things or good icorks, which ? — Same word in 1 Peter ii. 18 — 
 Context determines — Agathos (good) serves as an epithet to all 
 sorts of nouns, as kakos (bad) does — It is " good things,^' " good 
 %corks,^^ " good ?nasters,''^ as the context may demand in con- 
 sequence of the sentence being incomplete in verbal form, 
 though complete enough in sense 75 
 
 CHAPTEE XIV. 
 
 A Number of Teachers in evert Congregation of Christ. 
 
 " We have many members in the same body, but all members have not the same 
 function." — Eom. xii. 4. 
 
 Why not bestow a surj^lus of intellect and knowledge in aid of 
 one's ignorant and weak-minded brethren as well as a few 
 surplus dollars in aid of the poor ? Is the one work not as 
 benevolent as the other? — Bishops, elders, leaders, teachers, 
 always plural — The words indicating relations between teachers 
 
Contents. 
 
 PAGE 
 
 and congregations are always in the plural — The " one man 
 system" an unknown system until the apostasy — The system 
 of modern times traceable to apostasy 81 
 
 CHAPTER XV. 
 
 No Person analogous to "the Pastor" to be found in 
 Apostolic Congregations. 
 
 " Ye may all prophesy one by one. ... He that prophesieth speaketh unto men 
 to edification and exhortation and comfort."—! Cor. xiv. 31, 33. 
 
 No teacher ever paid with apostolie sanction — No collection ever 
 made or directed to be made by the Apostles for that purpose 
 — Apostle James not the pastor in Jerusalem — Timothy not a 
 pastor, nor Titus — " Messengers of the seven congregations of 
 Asia" — Not one of them the pastor — Just what they are 
 named, " messengers " sent to John, who sent them back again 
 with the Epistles and Book of Revelation — Judas and Silas 
 teachers at Jerusalem — More teachers at Antioch— Paul and 
 Barnabas and "many others" at Antioch — Eph. iv. 18-20, 
 Col. iii. 16, erroneously punctuated — " Teach," " exhort," 
 " admonish," ' ' edify one another,'' " love one another " 8 8 
 
 CHAPTER XVI. 
 
 Epistles to Timothy — What is claimed from them. 
 
 " No man that warreth entangleth himself with the affairs of this life." 
 2 Tim.ii. 4. 
 
 What is claimed from them — Timothy not to engage in the 
 occupations of life — To endure hardship as a good soldier — 
 A rule that applies to all Christians — To give himself wholly 
 to certain work involves more than public teaching. The 
 Epistles do not sanction the clerical system 95 
 
 CHAPTER XVII. 
 
 Rule as to Edification in 1 Cor. xiv. 
 
 •' Let all things be done unto edifying." — 1 Cor. xiv. 26. 
 
 General laws as to edification — Limitations as to women, as to 
 nature of teaching, numbers who may teach at one meeting , 
 what must be taught— The "oracles of God" — "Untaught 
 questions " and " vain conceits " to be avoided. These laws 
 
Contents. xi 
 
 PAGE 
 
 are in the nature of restraint, that all may be edified — Who 
 exercise this restraint ? The congregation — It is the highest 
 administrative authority of the law of God on earth 100 
 
 CHAPTEE XVIII. 
 
 Christianity not exemplified in the Present Eeligious 
 Systems. 
 " Let him that hears say come." — Eev. xxii. 17. 
 
 Every one preached in the apostolic age — Illustrated by those 
 scattered from Jerusalem — at Antioch — Eome — Thessalonica— 
 The last lesson in Eevelation to the same effect — No class 
 can do the work needed — All must be engaged 105 
 
 CHAPTEB XIX. 
 
 The Organization of the Early Christian Churches. 
 
 "The bishops and presbyters of those early days kept banks, practised 
 medicine, wrought as silversmiths, tended shop, or sold their goods in open 
 market. . . . They were men of the world, taking part in the ordinary business 
 of life." — Edwin Hatch, M.A. 
 
 A good book— History of departure from original simplicity — 
 How the clergy became " a separate and governing class " — 
 Departure from Scripture teaching on baptism — Effects on the 
 Church — It degenerated — In teaching " sprinkle " as a meaning 
 of "baptizo," they speak one of the "perverse things" pre- 
 dicted by Paul — Churches formed on the basis of human 
 societies , , . . 110 
 
 CHAPTEE XX. 
 
 The Paid Pastorate proved to be Unscriptural and 
 Anti-scriptural. 
 
 " This I consider the fii-st step in the Hierarchy."— Pro/<jssor George Campbell. 
 
 The apostasy originated in this system — Hence the Latin, Greek, 
 German, and Anglican sects — Testimony of G. Campbell — Dean 
 Stanley — Dr. Jacob — Luther — The system will be destroyed — 
 A great struggle yet though — Original Christianity well-nigh 
 lost — Lost as a practical system 113 
 
xii Contents. 
 
 CHAPTEE XXI. PAGE 
 
 The " Paid Pastor " System prohibited. 
 
 " The time will come when they will not endure sound doctrine ; but after 
 their own lusts shall they, having itching ears, heap to themselves teachers ; and 
 they shall turn away their ears from the truth, and shall be turned unto fables."— 
 2 Tim. iv. 3, 4. 
 
 Deductions from the foregoing chapters— No pastor paid under 
 apostolic direction or approval — No fact of the kind to be found 
 — No contribution for the purpose by a congregation — Preach- 
 ing and teaching, distinct works, for distinct classes — What is 
 the importance, even if so ? — Is it unimportant to transgress 
 law, to sin? — Is it important to keep the commandments? — 
 Has not God always been as strictly jealous of His religious 
 system, of His positive laws, as of His moral laws ? 127 
 
 CHAPTEE XXII. 
 
 Compare Apostles and Apostolic Teachers with the 
 Clergy. 
 
 " K there come unto your synagogue a man with a gold ring and goodly 
 apparel, . . . and say unto him. Sit thou here in a good place, . . are you not 
 then partial ? "—James ii. 2, 3. 
 
 A fashionable church — Its appointments and cost— Style and 
 system in performance of " public worship " — C. H. Spurgeon 
 on titles in religion, " Vanity of vanities ; all is vanity, says the 
 Preacher " 1S4 
 
 PART II. 
 
 THE SCBIPTUBAL PLAN OF SPREADING THE 
 GOSPEL. 
 
 CHAPTEE XXIII. 
 
 Should the Gospel be Spread? 
 
 " And the Spirit and the Bride say, Come ; and let him that hears say, Come; 
 let him that is thirsty come; whoever will, let him take of the water of life 
 freely." — Rev. xxii. 17. 
 
 How should the gospel be spread ? — The Bible, the Christian, the 
 Congregation, the only three living powers on earth for the 
 work 143 
 
Contents. xiii 
 
 CHAPTEE XXIV. pass 
 
 Apostles of Congregations. 
 
 " For every one that calls on the name of the Lord shall be saved. How 
 then shall they call on him in whom they have not believed ? and how shall they 
 believe in him of whom they have not heard ? and how shall they hear without 
 one proclaiming ? and how shall they proclaim [or preach] unless they| be 
 sent ? " — Rom. x. 13-15. 
 
 The congregation the only authority to send — The congregation 
 at Jerusalem — History of Barnabas, the first missionary of a 
 congregation of Christ — Congregation at Philippi — General 
 observations distinguishing Apostles from Angels, Missionaries 
 from Messengers 149 
 
 CHAPTER XXV. 
 
 Contributions for the Gospel. 
 
 " I thank my God on every remembrance of you, ... for your contribution 
 for the gospel from the first day until now." — Phil. i. 3-5. 
 
 Congregations at Antioch — At Rome — At Corinth— At Philippi — 
 Other congregations — General injunctions (1 Cor. ix.) — Living 
 of the gospel — What is it ? — Independence of those preaching 
 the gospel 159 
 
 CHAPTER XXVI. 
 
 Individual Aid to the Gospel. 
 
 " Beloved, you do faithfully what you perform for the brethren, 'and for the 
 strangers. These have borne testimony to your love, in the presence of the 
 congregation ; whom if you help forward on their journey in a manner worthy of 
 God, you will do well." — Apostle John to Gains, 3 John 5, 6. 
 
 Instances — What shall be regarded as authoritative — Expressed 
 precept and approved precedent 168 
 
 CHAPTER XXVII. 
 
 United Action of Different Congregations. 
 
 " Stand fast in one spirit, with one soul striving together for the faith of 
 the gospel."— Phil. i. 27. 
 
 For the gospel— For the poor — In choosing a messenger or public 
 servant — In sending salutations or thanks — General remarks — 
 Only authority for co-operation — What the co-operation is, 
 and how it is to be carried out 171 
 
xiv Contents. 
 
 CHAPTEE XXVIII. page 
 
 Evangelists, Messengers. 
 
 " And the seven stars are messengers of the seven congregations." — Rev. i. 20. 
 
 Messengers of seven congregations in Asia, of Jerusalem, of 
 Antioch — What they should do 176 
 
 PART III. 
 
 THE ORDER OF WORSHIP AND EDIFICATION 
 IN A CONGREGATION OF GOD. 
 
 CHAPTEK XXIX. 
 
 The Order of Worship and Edification in a Congregation 
 OF Christ. 
 
 " Wherefore I beseech you, be you imitators of me. For this purpose I have 
 Bent to you Timothy, who is my beloved son, and faithful in the Lord ; he will 
 put you in mind of my ways which are in Christ, even as I teach everywhere in 
 every congregation." — 1 Cor. iv. 16, 17. 
 
 Who worship in spirit and truth— The place of worship— The 
 time of worship — Prayer — Singing— Aj)ostles' teaching — The 
 contribution — The breaking of the loaf — The prayers — 
 The public reading— Exhortation and teaching — Delusions — 
 Distribution — Contribution for the gospel — Holiness the end of 
 commandments— It is the obedience of faith in Christ that 
 saves 181 
 
PAET I 
 
PAYING THE PASTOR 
 
 UNSCRIPTURAL AND TRADITIONAL, 
 
 CHAPTEE I. 
 
 How FAK Money mat be used in the Congkegation. 
 
 Make not my Father's house an house of merchandise. '^ — John ii. 16. 
 
 T is an important question how far the use of 
 money is authorised in a congregation of 
 Christ ; and, if permitted at all, to what 
 extent and for what purposes. When does 
 the abuse of money commence ? And where is the Hne to 
 be drawn between the use and the abuse ? " The love of 
 money is a root of all evil." How far is '' the love of 
 money " to be discouraged in congregational action ? 
 People are often exhorted, with a mixed unction of mone- 
 tary and spiritual influences, *' not to lay up for them- 
 selves treasures' on earth." At the same time they are 
 told there must be a distinct and established treasury into 
 which '' the faithful " can pour their surplus ; or much 
 more, sometimes their living ; so that a few may not feel 
 the wants of the mass of mankind, and that they may 
 be relieved from considerations for the secular and 
 earthly, while less favoured mortals in education, in 
 
 2 
 
2 Paying the Pastob. 
 
 health, in opportunities, have to work or starve. The 
 latter's piety may suffer if a secular occupation, designed 
 to earn one's bread, is incompatible with truth, righteous- 
 ness, and holiness ; but the former must be kept free from 
 labour, lest their piety should not stand the friction of 
 practical and industrious life. It was not so thought, 
 however, by the "Carpenter" of Nazareth,^ nor by the 
 ** Tent-maker " of Tarsus. ^ 
 
 Let us trace briefly the history of money provision for 
 priests and prophets in the Bible. There was nothing 
 provided for "priests" in the Patriarchal dispensation. 
 The father of the family was both "breadwinner" and 
 patriarch ; both " priest " of his family and " pastor " or 
 shepherd of his flock. Moses and the prophets did not 
 allow the people to give anything to the priests ; to 
 bestow upon them any gifts. 3 Their portion was from 
 the sacrifices which the Lord gave them.^ The tribe of 
 Levi had no inheritance amongst their brethren. " Only 
 unto the tribe of Levi he gave none inheritance; the 
 sacrifices of the Lord God of Israel made by fire are their 
 inheritance, as he said unto tliem."5 
 
 So also the "tithes" were the Lord's, and He gave 
 them unto the priests and Levites. " Only the firstling 
 of the beasts, which should be the Lord's firstling, no man 
 ■shall sanctify it ; whether it be ox, or sheep ; it is the 
 Lord's." 6 " And all the tithe of the land, wliether of the 
 seed of the land, or of the h'uit of the tree, is the Lord's : 
 it is holy unto the Lord." 7 "But the tithes of the 
 children of Israel, which they offer as an heave offering 
 unto the Lord, I have given to the Levites to inherit : 
 therefore I have said unto them, Among the children of 
 Israel there shall be no inheritance."^ " Will a man rob 
 God ? Yet ye have robbed me. But ye say, wherein 
 
 I Mark vi. 3. = Acts xviii. 3. 5 Josh. xiii. 14, 33. 
 
 3 2 Chron. xix, 7 ; Prov. xx. 4 ; ^ Lev. xxvii. 26. 
 
 Isa. i. 23. 7 Ibid. v. 30. 
 
 4 Lev. vii. 18, x. 12, xiii. 10 ; s Numb, xviii. 24. See ver. 21. 
 
 Deut. xii. 17. 
 
Pay of Priests and Prophets. 3 
 
 have we robbed thee ? lu tithes and offerings. Ye are 
 cursed with a curse : for ye have robbed me, even this 
 whole nation." ^ 
 
 Paul speaks of tithes, as might appear from the first 
 glance, as if paid by the people to the priests, when he says: 
 *'And they indeed of the sons of Levi that receive the 
 office of priesthood have commandment to take tithes of 
 the people according to the law, that is, of their brethren." - 
 The tithes are taken '* according to the law," for the Lord, 
 and the Lord gives them to the priests. So also said Paul 
 to the Corinthians, *' Do ye not know that' they which 
 minister about holy things live of the temple, and they 
 which wait at the altar are partakers with the altar ? " 3 
 
 The prophets had no provision made for them, except 
 what God Himself provided. Their services were free- 
 will offerings unto the Lord and the people. The spirit 
 and practice of the prophets are well illustrated in the 
 case of Elisha and Naaman. After Naaman was cured of 
 his leprosy, he said, " Now therefore, I pray thee, take a 
 blessing of thy servant." Elisha answered, " As the Lord 
 liveth, before whom I stand, I will receive none. And 
 he urged him to take it ; but he refused." And when 
 Gehazi the prophet's servant went after Naaman, and took 
 the talents of silver and changes of garments, the prophet 
 said, *' Is it a time to receive money, and to receive gar- 
 ments, and oliveyards, and vineyards, and sheep, and 
 oxen, and menservants, and maidservants ? The leprosy 
 therefore of Naaman shall cleave unto thee, and unto 
 thy seed for ever. And he went out from his presence 
 a leper as white as snow."-^ The God of Israel provided 
 for Elijah by the ravens. And after the brook dried up 
 he told Elijah to go to Zarephath, because " I have com- 
 manded a widow woman there to sustain thee," and " the 
 barrel of meal wasted not, neither did the cruise of oil 
 fail, according to the word of the Lord, which he spake by 
 Elijah." 5 
 
 ^ Mai. iii. 8, 9. 3 1 Cor. ix. 13. 5 1 Kings xvii. 6, 9, 16. 
 
 = Heb. vii. 5. . 4 2 Kings v. 16-27. 
 
4 Paying the Pastor. 
 
 The priests became so corrupt and money-loving, tliafc 
 many of the prophets denounced them. Malachi says, 
 " Who is there among you that would shut the doors for 
 nought ? neither do ye kindle fire on mine altar for 
 nought. I have no pleasure in you, saith the Lord of 
 hosts, neither will I accept an offering at your hand." ^ 
 As money-lovers they ceased to offer the best of the flock, 
 hence the cry of the prophets, *'If ye offer the blind for 
 sacrifice, is it not evil ? and if ye offer the lame and sick, 
 is it not evil ? Offer it now unto thy governor ; will he be 
 pleased with thee, or accept thy person ? saith the Lord of 
 hosts." Micah assails the mercenary condition of things 
 connected with religion in a vigorous manner. He says, 
 ** But truly I am full of power by the spirit of the Lord, 
 and of judgment, and of might, to declare unto Jacob his 
 transgression, and to Israel his sin. Hear this, I pray you, 
 ye heads of the house of Jacob, and princes of the house 
 of Israel, that abhor judgment, and pervert all equity. 
 They build up Zion with blood, and Jerusalem with ini- 
 quity. The heads thereof judge for reward, and the priests 
 thereof teach for hire, and the prophets thereof divine for 
 money ; yet will they lean upon the Lord, and say. Is not 
 the Lord among us ? no evil can come upon us. Therefore 
 shall Zion for your sake be ploughed as a field, and Jeru- 
 salem shall become heaps, and the mountain of the house 
 as the high places of the forest." ^ 
 
 Jeremiah condemns both the ignorance and wickedness 
 of the priests and prophets. " The priests said not. Where 
 is the Lord ? and they that handle the law knew me not ; 
 the pastors also transgressed against me, and the prophets 
 prophesied by Baal, and walked after things that do not 
 profit." 3 " For both prophet and priest are profane ; yea, 
 in my house have I found their wickedness, saith the Lord." 
 " I have not sent these prophets, yet they ran : I have not 
 spoken to them, yet they prophesied. But if they had stood 
 in my counsel, and had caused my people to hear my words, 
 
 ^ Mai. i. 10. =» Micah iii. 8-12. 3 Jer. ii. 8. 
 
Mercenary Priests and Prophets.. 5 
 
 then they should have turned them from their evil way, 
 and from the evil of their doings." " I have heard what 
 the prophets said, that prophesy lies in my name, saying, 
 I have dreamed, I have dreamed." *' The prophet that 
 liath a dream, let him tell a dream ; and he that hath my 
 word, let him speak my word faithfully. What is the 
 chaff to the wheat ? saith the Lord." ^ 
 
 This state of things continued down to the time of our 
 Lord. No one can read the twenty-third chapter of 
 Matthew and not wonder at the ignorance and corruption 
 of- the times. " The scribes and the Pharisees sit in 
 Moses' seat; all therefore whatsoever they bid you ob- 
 serve, that observe and do ; but do not ye after their 
 works : for they say, and do not. For they bind heavy 
 burdens and grievous to be borne, and lay them on men's 
 shoulders ; but they themselves will not move them with 
 one of their fingers. But all their works they do for to be 
 seen of men : they make broad their phylacteries, and en- 
 large the borders of their garments, and love the upper- 
 most rooms at feasts, and the chief seats in the synagogues, 
 and greetings in the markets, and to be called of men, 
 Eabbi, Kabbi. But be not ye called Eabbi : for one is 
 your Master, even Christ ; and all ye are brethren." ^ 
 *' Woe unto you, scribes and Pharisees, hypocrites ! for ye 
 devour widows' houses, and for a pretence make long 
 prayer; therefore ye shall receive the greater condemna- 
 tion." 3 (Read the whole chapter.) 
 
 When our Lord found the mercenary use that was made 
 of the temple by some in His day, He made a scourge of 
 small cords and drove them out of the temple ; and '* said 
 unto them that sold doves. Take these things hence ; make 
 not my Father's house an house of merchandise." ^ 
 
 There is little to be found in the Old Testament history 
 to warrant the mercantile character of most religious 
 services performed in the nineteenth century, even if it 
 
 ^ Jer. xxiii. 11, 21, 22, 25, 28. 3 Ibid, xxiii. U. 
 
 = Matt, xxiii. 2-8. •* John ii. 15, 16. 
 
6 Paying the Pastok. 
 
 were allowable for Christians to find their government, 
 laws and ordinances, and system of worship and edifica- 
 tion, in the Mosaic law. The Jewish system was one of 
 its own kind ; iDecuhar, national, and sectional. The 
 Christian is also x^eculiar, but novel and universal, having 
 ''one law-giver," Christ — His ordinances. His laws, His 
 teaching ; indicating a system of worship and edification ; 
 new, distinctive, plain and simple ; voluntary, willing, 
 and disinterested; carried on as a fi-eewill ofiering, "with- 
 out money and without price." 
 
CHAPTEK II. 
 
 The "Good Shephekd " contrasted with the "Hireling." 
 
 The hireling fleeth hecoiise he is an hireling, and careth not for the 
 sheep." — John x. 13. 
 
 UR Lord, in the parable of the " Good Shep- 
 herd," ^ illustrates two points by the terms 
 Door and Shepherd. In the subsequent ex- 
 planation He says of Himself, "I am the 
 Door," and also, **I am the Good Shepherd; the Good 
 Shepherd giveth his life for the sheep. But he that is an 
 hireling, and not the shepherd, whose own the sheep are 
 not, seeth the wolf coming, and leaveth the sheep and 
 fleeth, and the wolf catcheth them, and scattereth the 
 sheep. The hireling fleeth because he is an hireling, and 
 careth not for the slieei?. I am the Good Shepherd, and 
 know my sheep, and am known of mine. As the Father 
 kuoweth me, even so know I the Father ; and I lay down 
 my life for the sheep. And other sheep I have, which are 
 not of this fold ; them also I must bring, and they shall 
 hear my voice ; and there shall he onefold and one Shepherd.'" - 
 These statements did not apply specifically to any past 
 period of time, nor to any persons of the then past or 
 present. They included at least that period of time when 
 Christ should be the Door, under the gospel dispensation ; 
 
 John X. 1-6. 
 
 2 Ibid. X. 11-16. 
 
8 • Paying the Pastor. 
 
 and Trlien it might be said, as Peter said to his brethren, 
 you * ' are now returned unto the Shepherd (Pastor) and 
 Bishop (Visitor) of your souls." "■ It was in view of giving 
 *' His life for the sheep," and the bringing in of the " other 
 sheep," which were out of the Jewish fold — the bringing 
 in of the Gentiles — that there should ''be one fold and 
 one Shepherd," that the parable was spoken, and the 
 exposition of the parable given. 
 
 " The Good Shepherd" has relation to this new state of 
 things, and " the hireling " has also. It is in the Christian 
 dispensation the contrast between the " Good Shepherd " 
 and " the hireling " is manifested. The *' Good Shepherd" 
 *' went about doing good." ^ In His mission the poor had 
 *' good tidings preached to them." 3 '< For you know the 
 grace of our Lord Jesus Christ, that, though he was rich, 
 yet for your sakes he became poor, that you through his 
 poverty might become rich," 4 Though " equal with God, 
 He divested Himself by taking the form of a servant, and 
 being made in the likeness of men ; and being found in 
 appearance as a man, he humbled himself by becoming 
 obedient, even to death, the death, indeed, of the cross." s 
 
 Paul's injunction in that connection is, ** Let this mind 
 be in you, which was also in Christ Jesus." ^ So also the 
 Lord instructed the apostles, " But Jesus called them unto 
 him, and said : Ye know that the rulers of the Gentiles 
 lord it over them, and their great men exercise authority 
 over them. Not so shall it be among you ; but whosoever 
 would be great among you shall be your servant ; and 
 whosoever would be first among you shall be your slave ; 
 even as the Son of man came not to be served but to 
 serve, and to give his life a ransom for many." 7 
 
 The apostles practised the lessons thus taught them by 
 precept and example. Paul says of himself to the Corin- 
 thians : " I will not be a burden to you ; for I seek not 
 yours, but you ; for the children ought not to lay up for 
 
 I 1 Pet, ii, 25, 3 Matt. xi. 5. s Phil. ii. 7-8, 7 Matt, xx, 27. 
 » Acts X. 38, 4 2 Cor, viii. 9, ^ Ibid, ii, 5. 
 
The " Hirelings' " Manifestations. 9 
 
 ihe parents, but the parents for the children ; and I will 
 most gladly spend and be spent for your souls." ^ And 
 to the Thessalonians : *' Neither did we eat any man's 
 hread for nought, but wrought with labour and travail 
 night and day, that we might not be chargeable to any of 
 yon." 2 To the elders of the congregation at Ephesus he 
 says that " for the space of three years, I ceased not to 
 •admonish every one night and day with tears," and " ye 
 yourselves know that these hands ministered unto my 
 necessities, and to them that were with me." 3 He followed 
 the Lord's precept, ''It is more blessed to give than to 
 receive." 4 Thus the " mind that was in Christ Jesus " 
 was in the apostles in all their relations to the " flock of 
 <jod," under the " Chief Shepherd." s 
 
 The "hireling" soon began to manifest himself. In 
 about twenty-five years after the gospel of Christ was 
 first preached, we find the- apostle plainly alluding to this 
 class when he says : " For we are not as the majority, 
 corrupting and making merchandise of the word of God ; 
 but as of sincerity, but as of God, in the sight of God, 
 .speak we in Christ. ^ '■' They thus '' handled the word of 
 God deceitfully." 7 First adulterating, as some vendors of 
 wine in those days were accustomed to do, and then selling 
 the adulterated article for the genuine. In the same way 
 the Word of God was and is dealt with. Doctrines and 
 •commandments of men are mixed with the doctrine and 
 commandments of God, and the mixture is retailed out as 
 if genuine and pure, at the best price that can be had for 
 the same. And the Apostle further describes this class in 
 Corinth in vigorous terms, when he says : *' For such men 
 are false apostles, deceitful workers, transforming them- 
 
 ^ 2 Cor. xii. li. 3 Acts xx. 31-3-1. s 1 Peter v. 4. 7 Ibid. iv. 2. 
 2 2 Thess. iii. 8. ^ ibid. xx. 35. ^ 2 Cor. ii. 17. 
 
 * See Ee\'ised Version ; also " Life and Epistles of Paul " by Cony- 
 beare and Howson, vol. ii. p. 107. Kapeleuein is to sell by retail, in- 
 cluding a notion of "fraud." Dr. Bentley paraphrases it thus : " who 
 ■adulterate and negotiate the Word of God for their own lucre and 
 advantage." Wilson's Diaglott gives " trafficking " as a rendering 
 of the word. 
 
10 Paying the Pastoe. 
 
 selves into the apostles of Christ ; and no wonder, for 
 Satan himself is transformed into an angel of light; 
 therefore it is no great thing if his ministers also transform 
 themselves, so as to be like the ministers of righteousness ; 
 of such, the end shall be according to their works." ^ 
 
 The Apostle farther describes the effect of their conduct- 
 on the brethren : " For you bear it, if one enslave you, if 
 one devour you ; if one take from you ; if one exalt himself, if 
 one smite you on the face." ^ Paul had to condemn this 
 kind in Crete also. In his letter to Titus he says : " For 
 there are many unruly and vain talkers and deceivers, 
 especially those of the circumcision, whose mouths must 
 be stopped ; these subvert whole houses by teaching, for 
 the sake of base gain, things which they ought not to 
 teach." 3 Peter predicted to those to whom he wrote the 
 rise of " false teachers," some of whom would be of the 
 worst kind; one characteristic would be "making mer- 
 chandise " or " making gain " — not '' base gain " this time 
 —of the Christians. "But there were false ]prophets among 
 the people, as there will be false teachers among you ; and 
 these will stealthily introduce ruinous sects, denying even 
 the Lord that bought them, bringing upon themselves 
 swift destruction ; and many will follow their pernicious 
 ways, on account of whom the way of truth will be reviled ; 
 and with delusive words, they will through covetousness 
 make gain of you ; the condemnation, long ago denounced 
 against these, delays not, and their destruction does not 
 slumber." 4 
 
 They are further set forth as " having a heart exercised 
 in covetousness, accursed children, who have forsaken the 
 right way and gone astray ; following the way of Balaam, 
 the son of Beor, who loved the wages of unrighteousness." 5 
 Jude also graphically describes them, and of this feature 
 says : " Woe unto them ! for they have gone in the way 
 of Cain ; and in the error of Balaam, they have rushed 
 
 ^ 2 Cor. xii. 13-15. 3 Titus i. 10, 11. s 2 Pet. ii. 15. 
 
 = Ibid. xii. 20. 4 2 Pet. ii. 1-3. 
 
Merchandise of Babylon. 11 
 
 headlong after reward, and have perished in the rebelHon 
 of Korah." ^ This system is also symbolically represented 
 by the Eider on the Black Horse with the balances in his 
 hand. He measured and sold the Word of God, but was 
 not allowed to hurt it. - In the final destruction of eccle- 
 siastical Babylon — and Babylon is wherever the Word of 
 God is set to sale — these are the men that lament over 
 her downfall. " And the merchants of the earth weep and 
 mourn over her, for no man hiyetli their merchandise aiuj 
 more.'' The merchants had dealings which included the 
 " souls of men." 3 '« The merchants of these things, who 
 were made rich by her, shall stand afar off for the fear of 
 her torment, weeping and mourning ; " but at the same 
 time a command is given : '' Eejoice over her, thou 
 heaven, and ye saints, and ye a^DOstles, and ye prophets ; 
 for God hath judged your judgments on her." 4 
 
 The business of selhng the Word of God — the word of 
 prophets and apostles — ^will cease, although the merchants 
 who dealt therein "were the princes of the earth; " for 
 with their Babylonic sorcery were all the nations deceived. 
 " And in her was found the blood of prophets and saints ; 
 and of all that have been slain upon the earth." 5 The 
 contrasts thus made show clearly that the merchandise 
 has relation to spiritual concerns. 
 
 I Jude 11. 3 Ibid. x\iii. 11-13. 5 Ibid, xyiii. 24. 
 
 ^ Rev. vi. 5. ^ Ibid, xviii. 20. 
 
CHAPTER III. 
 
 What is the Mystery ? 
 
 " The mystery of iniquity already icorks.'" — 2 Thess. ii. 7. 
 
 HE Mystery of the Iniquity alreadij works," 
 said the Apostle Paul to the Thessalonian 
 Christians, a.d. 54. That declaration was 
 made in connection with one of the most 
 remarkable predictions in the New Testament. It is re- 
 markable not only from the peculiar and extraordinary 
 characteristics indicated to be subsequently manifested in 
 opposition to the religion of Christ, but more particularly 
 from the fact that it would actually manifest itself or be 
 revealed in the body of Christ — the temple of God. That 
 under the pretence of serving Christ and doing God's will, 
 a system of antagonism destructive of the Christian teach- 
 ing and practice would be developed that would be fitly 
 characterized as " the man of sin, the son of perdition." 
 
 The Apostle, in that impressive style peculiar to Holy 
 Writ, personifies the system, and names it when exactly 
 translated, " the man of the sin, the son of the perdition." 
 These expressions are evidently figurative, as there is no 
 literal man of sin — no man composed of sin ; as a man is 
 made up of flesh and bones and other parts. It may 
 therefore be described as that system or framework of 
 iniquity or. lawlessness of which a particular feature, then 
 
Origin of " the Mystery." 13 
 
 in stealthy operation, ■would form the chief characteristic, 
 and without w^iich the structure never would have existed, 
 and if commenced, the abandonment of which would in- 
 evitably destroy it. It was also something new to the 
 •world ; something that originated from the peculiar nature 
 of the Christian system, and its uncommon manifestations 
 of righteousness in opposition to sin ; to ** the lusts of the 
 flesh, the lusts of the eyes, and the pride of life, which are 
 not of the Father, but of the world." 
 
 It had not its origin in Judaism ; nor had it, nor could 
 it have had, any existence in or arising out of that national 
 and fleshly institution. It was not either of that kind of 
 sin or iniquity which consisted in violations of the moral 
 law, Murder and theft and adultery are plain outrages ; 
 there is no mystery about them : when the fact or act is 
 admitted or proved, every one at once sees the nature of 
 the act, and abhors or condemns it without any difficulty. 
 It is not so with regard to " the sin " to which the Apostle 
 refers. That was a " mystery " in his time, a stealthy, 
 mysterious violation of positive law, that w^ould develop 
 the most stupendous organizations of lawlessness, dis- 
 obedience, and iniquity that the world ever trembled under. 
 The Apostle suggests the authorship to the devil when he 
 styles it, by way of elaboration and explanation, " the son 
 of the perdition," "the child of hell," ''the offspring of 
 the wicked one." This mysterious iniquity was " already 
 at work," and it continued to work until the complete 
 creation of "the man of the sin," with head, body, and 
 parts matured ; animated, maintained, and perpetuated by 
 this peculiar and insidious sin. 
 
 To discover what it was, its character and operations, 
 we must find out something, some act or some system, 
 which originated under the Apostle's eyes, and which was 
 in underhand operation then, and continued in constant 
 operation until "the man of the sin" was openly mani- 
 fested " in his time," and which moreover continues to 
 permeate religious systems to the present day. This sin 
 
14 Paying the Pastor. 
 
 is not then to be traced to any error that arose since the 
 Apostles' time. No dogma of later date will answer. No 
 tradition of men delivered since the Epistle to the Thessa- 
 lonians will indicate a principle or practice then at ivork^ 
 and at work before that time. So much seems to be plain 
 from the statement made concerning it. 
 
 Sprinkling of infants, which is palpably an institution 
 of later date, cannot be the one referred to. It is quite 
 clear from history that infants were not sprinkled as a 
 religious ordinance for the first thirteen centuries of the 
 Christian era, although no doubt infants were immersed 
 at an earlier date ; but not even in that manner earlier 
 than the third century, and as a common or general 
 custom it did not commence to prevail until the fifth 
 century. The idea of a universal bishop was also of later 
 date, as was auricular confession, masses for the dead, or 
 any other of the dogmas specially characteristic of the 
 Roman Catholic organization. The Greek religion's 
 peculiarities all commenced at a much later date ; and 
 manifestly the distinctive features of all Protestant 
 societies are clearly too modern to synchronize with the 
 commencement of that feature characterized by the 
 Apostle as the " mystery of iniquity" already at ivork in 
 his day. 
 
 This principle of evil was not only at work as early as 
 the apostolic age, but was restrained by some power then 
 in existence, and hindered in its development. When 
 that restraint would be taken out of the way, it would 
 move on with accelerated pace until the time or season of 
 full maturity arrived, when, having passed through the 
 stages of infancy and childhood, it would ripen into the 
 full structure and stature of manhood.-'' The restraining 
 
 * " Episcopacy did not at once spring into perfect manhood from 
 all the different presbyteries of Christendom, like Minerva from the 
 brain of Jupiter. It was one of the gradual but rapid developments 
 of that " mystery of iniquity " which was at work even in the time 
 of Paul (2 Thess. ii. 7). But its growth was much retarded until 
 the Apostles were taken out of the way. Then many a good and 
 
*' The Mystery" and " the Eestraint." 15 
 
 power was then in action, and in immediate contact with 
 the opposing energy. 
 
 The identification of the ''mystery," and "the re- 
 straint " upon its manifestation, is still to be determined ; 
 but the field to be explored has been narrowed very much 
 by the investigation so far. We are driven back to 
 apostolic history for information as to the conflicts 
 between the teaching of Christ's apostles, and those per- 
 versions of it, or elements of antagonism to it, that arose 
 in the congregations of Christ whose history we have in 
 the New Testament. When we discover an error, then 
 let us see whether it can be traced on in ecclesiastical 
 history through religious systems, down even to our time. 
 If we cannot so trace it, that error may be laid aside as 
 not the one in question, for many of the aspects that 
 perversions of the gospel presented in the apostolic period 
 do not appear now, and did not but for a short time 
 remain after the associated events passed away. The 
 doctrines of Judaizing teachers concerning circumcision, 
 or the keeping of the law of Closes, rapidly disappeared 
 with, or after the destruction of, Jerusalem and the whole 
 Jewish polity. All their influence was then lost, so far as 
 the peculiar points urged by them were concerned, when 
 the glory of the Jewish nation departed with the temple 
 and the altar. 
 
 Such perversions were not perpetuated, although many 
 new ones arose in the course of time, which were drawn 
 
 influential bishop, who, by the suffrages of his fellow presbyters, was 
 made president of the presbyters, or Primus inter pares, often did 
 much, unintentionally, by his example to establish'an^order of bishops, 
 who in a very short time were very generally regarded as superior to 
 the elders. — " Scheme of Redemption," p. 321. 
 
 In speaking of "Conferences" of Evangehsts, President Milligan 
 says: "It would be well if some good brethren, who think they see 
 in all such meetings a tendency to popery, would remember that this 
 monster of iniquity grew out of an abuse of the elder's office. The 
 Pope is an overgrown bishop, not an evangelist." — Ibid. p. 318. 
 
 " Sonde preachers of the gospel in the present day are so smitten 
 with the love of poicer, or inflated with ideas of their own dignity, 
 that the notion of government continually haunts them. " — Ibid. p. 83. 
 
16 ' Paying the Pastor. 
 
 out by the action of the new and divinely powerful religion, 
 on the ignorance and superstition of the early ages ; which 
 gave way in their turn to new phases of thought and 
 action introduced by the changes in society, wrought by 
 the advancing waves of heavenly light rolling over the 
 shadows of darkness in the pagan nations. The feaiure- 
 then at work amongst the congregations, and with which 
 the apostle 'contended, and against which he warned and 
 forewarned the brethren, was one which characterizes- 
 almost all false religious systems and societies which 
 make pretensions to the authority of Christ for their 
 existence, and which has characterized all such in all ages. 
 
 This feature was at work in the Apostles' day, and was 
 manifested in a marked manner soon after the Apostles — 
 the restraining power — were taken out of the way. That 
 one error was the claim of teachers of Christians in the 
 congregations of Christ to be paid by congregations taught 
 for their service, and based on the ideas that they had a 
 special pre-eminence amongst their brethren, and that they 
 should be maintained at the expense of their brethren in 
 a superior rank or dignity. This was the mystery of 
 iniquity that was at work in Paul's time, which he 
 resisted and restrained and condemned, but which, never- 
 theless, as soon as he and the other Apostles were removed, 
 took shape and form and action as a system, and continued 
 to increase in momentum until the whole, or nearly all the 
 congregations of Christ, were involved in working out this 
 pernicious practice ; although there was not one of the 
 New Testament congregations in which the system success- 
 fully operated, although often tried — and simply because 
 the Apostles stood in the way by word and deed. 
 
 The work began early, for the Apostle says to the 
 Corinthians, '' For I seek not jyrojit (like most) by setting the 
 word of God to sale, but I speak from a single heart from 
 the. command of God, as in God's presence, and in fellow- 
 ship with Christ." ^ The Apostle further, in the same Epistle, 
 ^ 2 Cor. ii. 17. 
 
Will any One Name the "Mystery"? 17 
 
 vehemently declaims against those guilty of this practice, 
 saying, " For such are false apostles, deceitful workmen, 
 transforming themselves into the Apostles of Christ; 
 and it is not surprising, for Satan himself is transformed 
 into an Angel of light. It is therefore no great wonder if 
 his servants also are transformed as the servants of righ- 
 teousness, whose end will be according to their works." ^ 
 
 Let any one, if he can, think of any work sought in the 
 primitive age to be introduced into the congregations 
 which the Apostles prohibited, and notwithstanding ths 
 prohibition has always been a marked feature in subse- 
 quent Christian societies so-called, and afterwards in the 
 23apal organization, and other national and sectarian 
 organizations — other than the one named. If any one 
 can, let it be named ! 
 
 For easy reference, I accompany this chapter with the 
 following selected translation of the prediction referred to: 
 
 " Let no one delude you by any means, because the 
 apostasy must come first, and then must be manifested 
 the man of the sin, the son of the perdition — the oppo- 
 nent; who indeed lifts himself above all, being called 
 a god, or revered so that he shall seat himself in the 
 temple of the God, openly showing himself that he is 
 a god. Do you not remember that while I was with you 
 I said these things to you ? and now jou know the restraint 
 in order that he should be manifested in his own season. 
 For the mystery of the iniquity already works, till only 
 the restraint now in the way be out of the way, and then 
 will be manifested the lawless one (whom the Lord Jesus 
 shall consume with the breath of his mouth, and shall 
 destroy with the appearing of his presence), whose coming 
 is according to the energy of Satan, with all power 
 and signs and wonders of falsehood, and with every 
 deception of the iniquity to those perishing, because they 
 received not the love of the truth in order that they might 
 be saved ; and through this the God will send to them a 
 
 ^ 2 Cor. xi. 13. 
 3 
 
18 
 
 Paying the Pastor. 
 
 strong working of delusion, in order to their believing the 
 falsehood, so that all those may be condemned who believed 
 not the truth, but delighted in the iniquity." ^ 
 
 '' The truth " not believed was that delivered by the 
 Apostles in reference to this matter, and to which the 
 Apostle in general terms drew their attention in the 
 fifteenth verse : 
 
 " So then, brethren, stand firm, and hold fast the 
 traditions which you were taught, whether through our 
 word or epistle." 
 
 ^ 2 Thess. ii. 3-12. 
 
CHAPTEK IV. 
 
 A Mercantile Class. 
 
 I have taught you hy example that so labouring you ought to support 
 the infirm.'" — Acts xx. 35. 
 
 E have noticed in previous chapters the pre- 
 dictions made hy our Lord and the Apostles 
 in reference to a mercantile class to arise 
 connected with the Christian rehgion in its 
 operations in the world. Some of the statements 
 plainly indicate that the germs of a mercenary system 
 had developed even under the eyes of the Apostles, 
 and would go on with increasing force until a fully deve- 
 loped organization, styled the *' Man of the Sin," would be 
 seen as the result of growth from such beginnings. The 
 characteristic features of the "Chief," ''Great," and 
 *' Good Shepherd," and of the Apostles who followed in 
 His footsteps, have also been briefly stated. . They afford 
 a remarkable contrast to the foretold characters who 
 would claim to be successors of the Apostles, and to have 
 had the apostolic mantle fall on them, though without the 
 *' spirit and power" of those whom they claim to succeed. 
 The Apostles were, however, as personal ambassadors of 
 the King of kings, and as personal administrators of the 
 laws of His kingdom, to be only for a short time amongst 
 the congregations of Christ they planted in the world. 
 They left, however, laws and ordinances, precepts and 
 
20 Paying the Pastor. 
 
 precedents, rules and models, sufficient for the guidance 
 of all Christians for all time to come. 
 
 When the " whole counsel of God " was delivered by 
 the Apostles during their lifetime, and as it happened all 
 within the first century of our era, the miraculous acts 
 in connection with Christians shortly thereafter ceased, 
 and inspired words and supernatural actions associated 
 with men ceased also. Hence the ordinary, common, and 
 natural order of proceedings was continued. Those ad- 
 ministering the laws and ordinances of the Kingdom 
 were commended to " God and to the word of his favour." 
 AVhat was contained in God's Word was to afford guidance 
 and instruction to them in all things. " Every scripture 
 is inspired of God, and profitable for teaching, for reproof, 
 for correction, for instruction which is in righteousness, 
 that the man of God may be complete, thoroughly 
 furnished unto every good work." ^ 
 
 The classes which remained in the congregations after 
 the miraculous " gifts " ceased were named and known ; 
 and are represented in English terms as " elders," 
 "leaders," "teachers." The " bishops " of New Testa- 
 ment history were all miraculously gifted, and ceased with 
 the cessation of the " gifts." ^ The "Holy Spirit made " - 
 certain " elders," " bishops," or " overseers," or more 
 correctly still " visitors." 3 f Titus was commanded to 
 
 ^ 2 Tim. iii. 16. = 1 Cor. xiii. 8. 3 Acts xx. 28. 
 
 * " Perhaps it may be necessary to say that classic Presbytery and 
 the Presbytery of a single church are very different institutions. The 
 Apostles ordained elders (a Presbytery) in every church. They did 
 not make young men old ; but set apart those that ivere seniors in the 
 Lord to the office of overseers. They did not make juniors seniors : but 
 they made elders laishops." — " Christian System," p. 83. 
 
 " The bishops of apostolic creation are sometimes called elders, 
 because they were generally aged persons, and always amongst the 
 oldest converts in the community in which they officiated. Bnt the 
 office is nowhere called the elder's office. There is nothing in the 
 term Elder xohich can designate the nature of any office. But the term 
 Bishop imphes a good and arduous work." — "Christian Baptist," 
 p. 242. 
 
 t The best word in our language to represent the original is 
 ''visitor." "Overseer" smacks too much of the task-master. 
 
Visitors and Assistants. 21 
 
 ''ordain elders," as would appear from the context, to be 
 " bishops," in every city of Crete/ The character which 
 a, "bishop" or "visitor" should maintain was detailed 
 to Timothy.^ We have also mention made of " bishops and 
 deacons " in the congregation at Philippi.3 Our Lord is 
 stated to be "the Shepherd and Bishop (Visitor) of souls. "4. 
 Under another name they appear to be mentioned in 
 1 Cor. xii. 28, where the "bishops" are designated as 
 " governings " '■' or " governors," and the deacons " help- 
 ings," or " helpers." These were also miraculously "set 
 hi the congregation." There is no ordinary mode by 
 which they can be made or "set "in the congregation 
 now. No such means have existed since the Apostles 
 finished their personal work. No congregation ever made 
 a bishop, and no individual dissociated from an Apostle 
 ever made a bishop. The making of bishops in post- 
 apostolic times has been a mere human assumption, and 
 a very presumptuous one at that. There is left to every 
 congregation of Christ in the present day elders or seniors, 
 1 Peter v. 1. ; leaders, Heb. xiii. 7, 24 ; and teachers, Heb. 
 v. 12.t 
 
 ^ Titus i. 5. - 1 Tim. iii, 3 Phil. i. 1. 4 i Peter ii. 25. 
 
 "Bishop " does not translate it, or only in an obscure sense. The 
 word episcojw:^ properly signifies overseer, or visitor.''^ — Dean Alford 
 on 1 Peter ii. 25. 
 
 * " Helpings," i.e., assisting the sick and the like, forming one 
 department of the ministrations of verse 5 ; as do also " governings," 
 a higher department, that of the presbyters or bishops of the various 
 churches." — Dean Alford on 1 Cor. xii. 28. 
 
 t See as to " leaders," " Life and Epistles of Paul," vol. ii. p. 529 ; 
 Bible Union Version and " Lange's Commentary," Hebrews xiii. 
 
 In noticing the question whether " the seven '' were the first 
 deacons, Dr. Davidson says : " Many writers have supposed that they 
 were not the first deacons. Mosheim, Kinnoel, Moek, Olshausen, 
 Meyer, a writer in the 'Encyclopaedia Metropolitana,' and Whately, are 
 of this opinion. In support of it, it is alleged that traces of earher 
 deacons are chronicled in the JiftJi chapter of the Acts. T]ie young 
 men who carried out the corpses of Ananias aitd Sapphira were tJie 
 deacons of the Church of Jerusalem. In proof of this meaning 
 assigned to the word rendered young men [neotoros) ,xeierencG is made 
 to Luke's Gospel, xxii. 26, and to 1 Peter v. 5, where the same term 
 signifies a public servant. In the former passage neotoros appears to 
 be used synonymously with diakonon. . . . Inferior services, such as 
 
22 Paying the Pastor. 
 
 The poor " deacons " who are said to ''serve tables" 
 need not be referred to, as no one ever claims that in their 
 case •' the labourer is worthy of his hire ; " by which 
 they would mean, of course, a good salary. No matter 
 how earnest, arduous, or self-sacrificing their labours, they 
 are to suffer all, ''not for filthy lucre, but of a ready mind." 
 The only address the Apostle Paul ever delivered to- 
 "elders"^ who were made " bishops "^ — as a class dis- 
 tinguished from and separated from the residue of the 
 congregation — was given to the elders constituted bishops 
 at Epliesus.3 That is the only address reported for the 
 guidance of future geiierations. There are only two 
 addresses of this kind in the New Testament. The other 
 ' is by Peter in 1 Peter v. 1-5. The Apostle to the" Cir- 
 cumcision," and the Apostle to the " Uncircumcision," 
 each gave one address to the teaching class, and specially 
 distinguished them as such, for the purpose of the lessons, 
 taught, from the rest of the brethren. 
 
 We will now examine 
 
 Paul's addkess to the bishops of ephesus. 
 
 " Take heed unto yourselves and to all the flock in which 
 the Holy Spirit has made you [bishops] visitors, that you 
 be shepherds to the congregation of the Lord which he 
 purchased with his own blood. For I know this, that after 
 "my departure rapacious wolves will enter in among you, 
 
 ^ Acts XX. 17. - Itiid. XX.' 28. 3 Ibid. xx. 17, 35. 
 
 that specified, seem to have been performed by persons undertaking 
 them siJontaneousIi/. And who so ready -to proft'er assistance in those 
 matters as the young and active ? It isnot probable that the same 
 persons performed those duties on every occasion. There were in- 
 dividuals always willing to render assistance ; but it can scarcely be 
 proved that they held a distinct office " (" Eccl. Pol.," p. 132). See 
 Mosheim's " Eccl. Hist.," Murdoch's edition, p. 34. 
 
 " There can be no doubt that 'preslyters had the priority in order 
 of time. The existence of a body bearing that name is implied in 
 the use of the correlative neotoros (compare Luke xxii. 26; 1 Peter v. 1-5 
 in the narrative of Ananias (Acts v. 6). The order itself is recognized 
 in Acts xi. 30, and takes part in the deliberations of the Church at 
 Jerusalem in Acts xv." — Smith's '/Diet, of the Bible," Art. "Bishop," 
 vol. i. p. 217. 
 
*' Bishops " dieected to Labour. 25 
 
 who will not spare the flock ; and from among your own 
 selves shall men arise speaking perverse things, that they 
 may draw away the disciples after them. Therefore 
 watch, remembering that for three years, by day and by 
 night, I ceased not to warn every one of you with tears. 
 And now, brethren, I commend you to God, and to the 
 word of his favour, which is able to build you up, and to 
 give you an inheritance among all the sanctified. When 
 I was with you I desired no man's silver, or gold, or 
 apparel. You yourselves know that these hands have 
 served my necessities and those who were with me. In 
 all things I gave you an example, how so labouring '•' you 
 ought to help the infirm, and to remember the words of 
 the Lord Jesus, how he himself said, It is more blessed to 
 give than to receive." ^ 
 
 This remarkable discourse will indicate to a candid and 
 unprejudiced mind the means by which the bishops or 
 elders at Ephesus were to obtain such things as would 
 serve their " necessities," and also the necessities of those 
 who were infirm about them. In general terms, as Paul 
 laboured "with his hands" to meet his own and others' 
 wants "for three years" at Ephesus,t and during the same 
 
 ^ Acts XX. 28-35. 
 
 * Prof. Witherow, in taking notice of elders, other than " teaching 
 elders," as he calls them, " sitting in any Presbyterian court," rebuts 
 the idea that "ruling elders" sit as representatives of the laity in a 
 sense different from that of the ", teaching elder," and says : " The 
 notion is only plausible from the fact that most elders are engaged 
 in secular pursuits. But it should he remembered tliat all ministers 
 were so engaged at the first. Even an apostle lived by his trade, as 
 he repeatedly informs us (Acts xx. 34 ; xvii. 3 ; 1 Cor. iv. 12 ; 1 Thess. 
 iii. 8) ; and it was part of Paul's charge to the bishops of Ephesus, 
 that so labouring they ought to support the weak " (Acts xx. 35). 
 If the pursuit of secular employments proves our elders to be laymen, 
 then the bishops of Ephesus were laymen, and the Apostle of the 
 Gentiles was a layman too " (" The Apostolic Church ; which is it ? " 
 By Thomas Witherow, Professor of Church History, Londonderry). 
 Who made a different law since " the first " ? Who changed the 
 apostolic ordinance ? 
 
 t Paul " preferred to labour with his own hands for his own 
 support, that he might put his disinterested motives beyond the 
 possibility of suspicion ; and he advises tJu 2}resbyters of the Ephesiaii 
 
24 Paying the Pastor. 
 
 period " warned" the flock of the Lord by " day and by 
 night;" — so the "bishops" or *' elders " were to labour 
 with their hands for supply of their needs or wants. " I 
 gave you an example, how that so labouring you ought to 
 help the infirm," and be in a position to give and not to 
 receive. 
 
 They were instructed — 
 
 To take heed to themselves. 
 
 To take heed to all the flock. 
 
 The first law of Christ is for every man to ' ' take heed " 
 to himself. Christianity is a selfish religion, though not 
 in the bad sense. *' Save yourselves from this wicked 
 generation."' ''Take heed to yourselves." ^ ''Work 
 out your own salvation with fear and trembling." 3 " That 
 you earnestly endeavour to live quietly, and that you 
 attend to your own business, ajicZ work with your own hands, 
 as we commanded you, in order that you may walk honestly 
 toward those who are without, and may have need of 
 nothing." 4 " Eather let him labour, working with his 
 hands that which is good, that he may have something 
 to give to him that has need." s These things are thus 
 enjoined on all Christians. There is no excepted class. 
 • To work or labour that they " may have need of 
 nothing " themselves. 
 
 That they " may walk honestly " toward them that 
 are " without," or toward others. 
 
 That they "may have something to give to him that 
 has need," or " the infirm." 
 
 These injunctions are substantially the same as those 
 given to the bishops. The reasons for the specific in- 
 
 ^ Acts ii. 40. 3 Phil. ii.l2. s Eph. iv. 28. 
 
 2 Ibid. XX. 28. 4 1 Thess. iv. 12. 
 
 Church to follow his example in this respect, that so tliey might be 
 able to contribute by their own exertions, to the support of the help- 
 less." — " Life and JEpistles of Paul," vol. i. p. 437. See page 18. 
 
 " At Miletus St. Paul exhorts the elders of the Church to follow his 
 example and work for their own livelihood." (Acts xx. 34.) — Smith's 
 '* Diet, of the Bible," vol. i. p. 218. 
 
' " W0L\T3S " FROM AMONG THE BiSHOPS. 25 
 
 junction to the elders to earn their liviDg by labouring 
 with their hands are — 
 
 *' Eapacious wolves will enter in among you." 
 " Who will not spare the flock/' 
 *' Men will arise speaking perverse things." 
 " That they may draw disciples after them." 
 The " wolves " coming among the " bishops " — note the 
 fact, " among you," the bishops — after their true character 
 ^' will not spare the flock ; " that is the characteristic 
 feature. The claim they will make is, that they ought to 
 be provided for by the flock ; they " will not spare the 
 flock," as Paul did by providing his own and others' 
 "necessities." What other sparing of the flock can be 
 meant ? It is no answer to say that " the flock " agrees 
 to it ; they do so because they are taught that if they do 
 not they will be condemned of God, as they are sure to 
 be of men. The " speaking of perverse things " and the 
 not " sparing the flock " go together. Like the class Paul 
 mentioned as the " majority" of the teachers at Corinth,'^ 
 they would corrupt the Word of God to draw disciples 
 after them ; and getting the disciples away from " God and 
 the word of his favour," they would then " traffick in the 
 word of God," through the use of the adulterated mixture. 
 *' For the time will come when they will not endure sound 
 .teaching, but according to their own desires they will 
 procure for themselves an abundance of teachers to gratify 
 their itching ears ; and they will turn away their ears from 
 the truth and be turned to fables." ^ So the action and 
 reaction goes on. "Like priests like people," "like 
 people like priests." The teachers speak " perverse 
 things " to " draw away . disciples after them; " and thus 
 gained, the people will not thereafter "endure sound 
 teaching," even the "sound words of our Lord Jesus 
 Christ," 3 but will "gratify their itching ears " by " pro- 
 curing teachers" of their own denomination, and will 
 only hear them ; and thus they will turn their " ears 
 
 ^ 2 Cor. ii. 17. ^ 2 Tim. iv. 3, 4. 3 l Tim. vi. 3. 
 
26 Paying the Pastor. 
 
 away from the truth and be turned to fables ; " as in these 
 days — to anecdotes, tales of good boys and girls, or ficti- 
 tious stories, spiced with current political or social events, 
 or more likely the wickedness of the ancient Jews, and 
 predictions concerning a future nation of Jews in Palestine 
 or some other unlikely place. 
 
 The Apostle then warns them — 
 
 To watch ; and cites his own work. 
 
 And commends them to God and the Word of His 
 favour. 
 
 To Him who is able to build them up and to give 
 them their " reward," an "inheritance among all the 
 sanctified." 
 
 He finally recalls their attention to three things con- 
 cerning himself, and says — 
 
 I desired no man's silver, or gold, or apparel. 
 
 These hands administered to my necessities. 
 
 In all things I have taught you by example. 
 
 And enjoins on them three classes of work in view of 
 all that has gone before — 
 
 That by thus labouring, 
 
 They ought to support the infirm ; 
 
 And to remember the words of the Lord Jesus, how 
 He Himself said, " It is more blessed to give than to 
 receive." 
 
 These wholesome words are those of our Lord; but 
 men do not give them their assent. It is difficult to con- 
 ceive in what form of words, or with what other associa- 
 tion of facts, or with what more generous motive, or to 
 what higher authority, he could appeal ; or what higher 
 inducements he could have offered to persuade the bishops. 
 — elders of the congregation at Ephesus — to understand, 
 that they were to " spare the flock, not to take of them," 
 to " help the infirm" amongst them, and for that end to 
 " work with their own hands," to earn their own living,, 
 not by " trafficking in " or " making merchandise " of the 
 "Word of God," or of Christians, by retailing the Word 
 
Teachers to suffer Sacrifices. 27 
 
 mixed or unmixed to •' the flock " — feeding the flock for 
 the fleece ; — but by ** spending and being spent for their 
 souls," they would follow in the way of sacrificing, at some 
 distance, it is true, the example of the " Chief," *' Great," 
 and "Good" Shepherd, who laid down His life for the 
 sheep, and not become " hirelings," who would flee when 
 the wolf should come, because they are hirelings and care 
 not for the sheep, and who would remain with the flock 
 only so long as the " hiring" demanded. 
 
3 ^ 
 
 CHAPTEE V. 
 
 Interpretations to suit a Class or Sect. 
 
 " Charge them that are rich in tliis tvorld . . . that they do 
 good, that they he rich in good icorks, ready to distribute, willing to 
 contribute.''—! Tim. vi. 17, 18. 
 
 HE plainest scriptures have generally a class 
 or sect against ^Yllicll their utterances strike 
 with special force. The class or sect con- 
 demned 'by the j)lain letter of the Holy 
 Writings will seek some interpretation to evade the force 
 of the antagonism, if possible. Such interpretations for 
 the most part leave the impression on an unprejudiced 
 reader's mind, that rather than give up a tradition or 
 religious practice adopted by the class or sect. Scripture 
 must be " wrested" to give the appearance of sanction to 
 the tradition or practice ; no matter at what expense of 
 honesty, candour, or consistency. As Dr. Davidson says : 
 ''How it looks like the perverse dictation of one who is 
 determined, at all hazards, to have Scripture on his side, 
 instead of being on the side of Scripture.'" ^ There is no 
 more fruitful subject in that line than the one under con- 
 sideration. There are strong reasons for it. The whole 
 clerical system is based upon just such perverse interpre- 
 tations. The scripture in hand has suffered from this 
 cause. Its xolainness,' reading it in connection with the 
 
 I " Eccl. Pol." p. 190. 
 
State of Ephesians not Peculiar. 29 
 
 knowledge of the facts imparted by the Scriptural History, 
 cannot be made plainer. 
 
 Still, there are those who will claim it does not enjoin 
 on teachers, bishops or elders, the obligation to labour 
 with their own hands, as Paul did, to obtain their liveli- 
 hood. There is no doubt Paul did so act, for " three 
 years," while sojourning with the congregation at Ephesus ; 
 no doubt that he gave this " examx^le " to show the 
 elders that they " so labouring ought " to provide for their 
 own *' necessities " and the necessities of others, as he 
 had done; no doubt whatever that he "warned" them 
 "by night and by day with tears," that he fed " the flock," 
 and also testified " to the Jews and also to the Gentiles, 
 repentance toward God and faith toward our Lord Jesus 
 Christ;" ^ that " he kept back nothing that was profitable," 
 but "preached" and "taught," "both publicly and from 
 house to house," and " laboured " with his hands during 
 the same period ; and in this final, last solemn discourse, 
 specifically enjoined and enforced on them the same duties 
 and obligations in connection with the congregation. And 
 yet there are objectors who will say it was not a general 
 law — it was only for the Ephesians under peculiar circum- 
 stances ; and at all events it cannot be regarded as a law 
 for future time, for the times change and people change 
 with them, and the law must be understood to admit of 
 adaptation to the changes of time and people, and not 
 the people be asked to change, to adapt themselves to the 
 law and obedience to it. 
 
 Such reasoning would not be applied to the commands, 
 " Thou shalt not kill," or " Thou shalt not steal," except 
 by the murderer or the thief. Why should a diflerent rule 
 be applied to the law in question ? The Apostle does not 
 claim any peculiar circumstances connected with the 
 elder's condition, or the condition of the congregation 
 at Ephesus, that would warrant him, from prudential 
 considerations, to act as he did so systematically and 
 
 ^ Acts XX. 21. 
 
30 Paying the Pastor. 
 
 persistently for " the space of three years." He occa- 
 sionally mentions prudential reasons for not accepting 
 aid in certain places ; as, for instance, at Corinth, 
 when he was '* preaching the gospel " — which, how- 
 ever, must always be distinguished from " teaching " 
 a congregation. Why this determination not to be 
 *' burdensome" to any at Corinth, and that "this boast- 
 ing should not be silenced " in his case " in the regions 
 of Achaia ? " " Why ? because I do not love you ? God 
 knows. But what I am doing, I will also continue to do, 
 that I may cut off occasion from those who desire an 
 occasion, that in what they boast they may be found 
 even as we." ' Those desiring this opportunity were, 
 then, the ravenous teachers he had charged with 
 ♦'trafificking in the Word of God," ^ and he would not 
 even take from the Corinthians for "preaching the 
 gospel " — which he * and others had a right to do — lest 
 it should be used to justify the conduct of the mercenary 
 teachers in -Corinth. He wished the " false apostles " to 
 stand as he did: "when I was present with you, and 
 wanted, I was not a burden to any one." 3 The "false 
 apostles, deceitful workers," had led the Corinthians into 
 that condition in which the Apostle describes them : "for 
 you suffer it if one enslave you, if one devour you, if one 
 take from you, if one exalt himself, if one smite you on 
 the face." + The reason of the address was given by 
 himself; " and now, behold, I know that you all, among 
 whom I have gone preaching the kingdom of God, will 
 see my face no more ; " and he knew " after his departure 
 rapacious wolves would enter in among them, who would 
 not spare the flock." 
 
 Hence this final discourse, with laws and injunctions 
 for all time, for the guidance of a specific class — the 
 class of teachers to which it was solely addressed. 
 
 It has been suggested that the Apostle's " labour " was 
 
 1 2 Cor. xi. 10-12. 3 Ibid. xi. 9. 
 
 2 Ibid. ii. 17. -» Ibid. xi. 20. 
 
Paul declined Pay for Teaching. 31 
 
 performed to protect him from the charge of covetous - 
 ness which it is assmned he denied : that the obtaining 
 of wages for work done, as between " i^astor " and people, 
 is not to " covet " '' gold or silver or apparel ; " and Paul, 
 even if he took "wages" from the congregation he taught, 
 could say all he did quite consistently. As neither Paul 
 nor any other Apostle ever took "wages" for teaching 
 a congregation, this view cannot apply. Paul says he 
 did not even " desire the gold, silver, or apparel " of any 
 one. He certainly never " coveted " these things, and no 
 such imputation should be cast upon him. He simply 
 says he did not "desire" anything of the kind. The 
 same word is used of the angels by Peter — "which things 
 the angels desire to look into " ' — and if they do, it need 
 not be suggested that they a^re guilty of covetousness. 
 Still it has been claimed that Paul aided those with him, 
 supposed to be Erastus and Timothy, and that they aided 
 in the edification of the congregation, and if so, then 
 they were paid for their teaching. That certainly is 
 an extreme view of the case. If a lesson is to be drawn 
 from the aid Paul gave to their necessities, it is the 
 important one that Paul would not even allow Timothy 
 and Erastus to be aided by the congregation, even though 
 they may have taught it ; and this demonstrates the care- 
 fulness of apostolic action. He laboured for their needs 
 as well as his own, to make sure that his own law would 
 be respected from every point of view by his own example 
 and that of his companions, over whom, presumably, he 
 would have an influence. 
 
 Doing so,, however, only illustrates another law, that 
 an individual Christian may aid another by his means, so 
 as to enable a person " apt to teach " — but who is without 
 the- means of a livelihood, or without a livelihood unless 
 with harassing labour — to do so, and to aid his brethren. 
 Paul himself says, that although he worked at Ephesus 
 to provide for his own "necessities" and those that were 
 
 ^ 1 Peter i. 12. 
 
32 Paying the Pastor. 
 
 with him, yet he received at the same time from Onesi- 
 phorus some kind of aid. " May the Lord give mercy 
 to the house of Onesiphorus, for he often refreshed me 
 and was not ashamed of my chains," in Eome, " and in 
 how many things he ministered to me at Ephesus thou 
 knowest very well." ^ Certainly the Apostle never enjoined 
 that the hospitalities of his brethren to one another should 
 be niggardly dispensed. On the contrary, he enjoined 
 that the " disciples of the Lord"^ should be "given to 
 hospitality," 3 a characteristic feature of the " bishops." 4 
 
 The rich have abundant opportunities to do good in a 
 good and lawful way ; if they are not seeking vainglory in 
 the distribution of their wealth. A rich Christian might 
 aid many preachers and teachers with his wealth, and do 
 the world much good, if he were content with the reward 
 God will give, and not seek also the reward of those who 
 "blow a trumpet in the streets " before they do any good 
 work, or, which is better in modern times, have it well 
 heralded in the newspapers. s Such a distribution of 
 wealth does not and ought not to establish the relation 
 unsanctioned in the Scriptures of a j^aicl jJastor and a 
 2^aijing j^eople. 
 
 It is claimed that the injunction " to help the infirm " 
 simply states a rule of benevolence ; and at the same time 
 the saying of our Lord, "that it is more blessed to give 
 than to receive," implies at least that it is blessed to 
 receive. It certainly states a feature of benevolence, but 
 it also clearly enjoins the manner in which the means 
 of benevolence are to be gained by the bishops or elders — 
 not from the congregation for teaching it, but from 
 " labour " of their own hands as Paul laboured. The 
 bishops would in this way enjoy that greater blessing 
 resulting from giving, and would not be let down to the 
 humbler plane of " the infirm," who were only blessed 
 in receiving, and who could not from their poverty or 
 
 ^ 2 Tim. i. 18. 3 Eom. xii. 13. s Read 1 Tim. vi. 17, 19. 
 
 = Acts ix. 1. 4 1 Tim. iii. 2 ; Titus i. 8. 
 
The Luxury of Giving. 
 
 33 
 
 infirmity enjoy the luxury of giving. This universal law, 
 for all time and for all Christians, so plainly intimates 
 the duties and obligations of teachers, that it is difficult 
 to conceive how the glaring perversion of this order of 
 things ever came about as heretofore and now exhibited 
 by all sects of Koman Catholics and Protestants. 
 
 b.^^^ 
 
CHAPTEE VI. 
 
 The Address of the Apostle Petee. 
 
 "Feed the flock of God . . . not mercenarily, hut freely."" 
 1 Peter v. 2. 
 
 AVING considered the address of Paul to 
 the elders of the congregation of Ephesus,^ 
 called by him to Miletus for the purpose 
 of hearing what he had to say to them in 
 liis final admonitions, we can now turn to the only 
 other address of the kind in the New Testament, viz., 
 that of the Apostle Peter addressed to the elders of the 
 •congregations scattered throughout " Pontus, Galatia, 
 €appadocia,, Asia, and Bithynia/' ^ This Apostle also 
 singles out the elders from the rest of the brethren, and 
 writes to them as follows : " The elders that are among 
 you I exhort, who am a fellow-elder, and a witness of the 
 sufferings of Christ, and a sharer in the glory that is to 
 1)6 revealed. Act as shepherds to the flock of God which 
 is among you, taking the visitation not by compulsion, but 
 willingly; not for sordid gain, but from readiness of 
 mind ; neither as being lords over possessions, but being 
 examples to the flock. And when the chief shepherd 
 shall appear, you shall receive the crowu of glory that fades 
 not away." 3 
 
 The Apostle calls out the elders, and claims sympathy 
 » Acts XX. 17-35. 2 1 Peter i. 1. 3 Ibid. v. 1-5. 
 
Injunctions. Contrasted. 35 
 
 for liis words by presenting himself as a " fellow-elder," 
 and as partaker in the glory that is to be revealed ; while 
 at the same time he reminds them that he was *' a witness 
 of the sufferings of Christ," and therefore entitled to speak 
 with claims of seniority, irrespective of his position as an 
 Apostle of Christ. 
 
 He commands them — 
 
 To act as shepherds to the flock of God ; 
 
 Taking the visitation or oversight. 
 
 This work was to be done voluntarily, as a duty devolving 
 upon them as elders. They were to " act as shepherds," 
 taking the visitation, or assuming the work of visiting as 
 an obligation due to those of the " flock of God " which 
 they were among. 
 
 This work was to be done in a specified manner, and 
 with motives indicated in the context. It was to be done 
 as affirmatively stated in one way, and as negatively 
 stated in another way. Both these features are to be 
 kept in mind. One works with the other, explains and 
 illustrates the other, defines or enlarges the other, contrasts 
 with or strengthens the other. 
 
 Negatively. Affirm atr-ely. 
 
 Not by compulsion. But willingly. 
 
 Not for sordid gain. But from readiness of mind. 
 
 Neither as lords over But as examples to the flock. 
 IDOssessions. 
 
 Eeward. — When the Chief Shepherd shall appear, to 
 receive a crown of glory that fades not away. 
 
 We will now state the text in the original with an in- 
 terlineary translation, so that the eye may catch the posi- 
 tion of each word and the mind give to it its full meaning : 
 
 " Poimanate to en humin j^omnion ton Theon 
 
 Do you feed the among you flock of the God 
 episkoiwuntes nee ancujkassas all, 'ekousion meede 
 overseeing not constrainedly but voluntarily not 
 aiskrokcrdos alia iwothrumos J* 
 mercenarily but spontaneously. 
 
36 Paying the Pastoe. 
 
 The injunction was, in other words, to "feed the flock 
 of God"— 
 
 Not compulsorily — but voluntarily. 
 
 Not mercenarily — but freely. 
 
 Let the reader consider these words, and read the 
 affirmations separately, and the negations separately, and 
 then both together, as written. Do they not, when thus 
 read, prohibit pecuniary remuneration for the performance 
 of the duties enjoined ? If the affirmations are read alone, 
 do they not indicate the manner of action ? If the nega- 
 tives are read alone, do they not prohibit the work being 
 done " for filthy lucre ? " The usual answer is to say, the 
 affirmative statements and the negative statements can 
 accompany each other without nullifying or modifying 
 either. Is this possible ? Try it with the first. Can 
 willingness of mind be accompanied with constraint, and 
 not be nullified, at least to the extent of the constraint 
 or compulsion ? Can the elders " lord " it over the flock, 
 and at the same time be proper "examples" of humility 
 to it ? Certainly not ? How then can it be said that 
 readiness of mind or spontaneity of action in the per- 
 formance of duty can work with the performance of duty 
 for sordid gain ? If the work is done for the gain, it is 
 not done spontaneously. The " gain " has its influence on 
 the mind, and, so far as that influence exists, and if it 
 exists at all, it exists sufficiently to prevent the spon- 
 taneous action of the mind, or prevents the action of 
 the mind independent of that influence or motive, and 
 therefore the action is mercenarily performed, and not 
 spontaneously or readily performed. 
 
 Is it possible for a teacher to teach for " gain," for a 
 salary, stipend, or maintenance, and at the same time 
 teach "not for shameful gain," "but of a ready mind," 
 a mind ready to act without the gain. Take an example 
 of analogous language, and see if the amalgamation idea 
 can be carried out. " Not walking in craftiness, nor 
 handling the word of God deceitfully ! But by manifes- 
 
Wages mean Gain. 37 
 
 tation of the truth, commending ourselves to every man's 
 conscience in the sight of God." ^ Can these actions 
 •coalesce or amalgamate ? Can they accompany each other ? 
 *' 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." ^ Can 
 these accompany each other properly ? "Will not one 
 destroy the other ? Can a lawyer plead a case " not for 
 £lthy lucre, but of a ready-mind," and at the same time 
 receive a large fee for the service he renders ? Would 
 any one say he did so under such circumstances ? Could 
 a doctor be so spoken of who took his pay for medical 
 aid? It is very odd that the idea can only be associated 
 with a parson or pastor for the work he does ! 
 
 Are there not, throughout, antagonistic elements so' 
 thoroughly opposing each other that they cannot har- 
 monize in any sense ? Wherever there is the presence 
 of the *' shameful gain " as a reward for feeding the flock. 
 in such case must there not be the absence of the ready 
 action of the mind which springs simply from the motive 
 to do duty — the motive to obedience simply for obedience' 
 sake, the motive of obedience to the Chief Shepherd irre- 
 spective of earthly reward or remuneration ; and is that 
 not what is meant by both aspects of the injunction to 
 feed the flock, " not mercenarily, but spontaneously ?" 
 
 It is folly to say that the question of wages is not 
 touched here. If wages do not mean " gain," then they 
 are not involved ; but as *' gain " is the usual result 
 of wages paid, they must be included. It is impossible to 
 separate the " gain " from the motive, if the work is done 
 for the " gain," or is not done without the '' gain." To 
 make it otherwise, it must first be shown that " wages " 
 for such work are authorized. That is really the question 
 under investigation. It is simply a matter of fact and of 
 injunction. The inquir}'' is to find the facts where such 
 *' wages " were ever paid by a congregation to a "pastor," 
 ^ 2 Cor. iv. 2. = 1 Cor. v. 8. 
 
38 Paying the Pastor. 
 
 bishop, or elder, with the sanction of or under the 
 direction of the Apostles, or to find where they ever 
 enjoined such duty upon the congregations of Christ, or 
 where they recognized such rights in the elders. What 
 we think we find is, that the fact is quite the contrary, and 
 the law is as stated in the text under consideration. That 
 text and other scriptures expressly and authoritatively 
 negative any such practice on the part of congregations or 
 elders. 
 
 It is absurd to say that the words *' not for filthy lucre " 
 indicate that that shall not be the compensation of the 
 elders ; but a *' ready mind " shall be. It is only a man 
 who is determined to " speak perverse things " that could 
 suggest such an idea. To make assurance doubly sure — 
 and yet it is not sufficient for some people — the Apostle 
 plainly prohibits the work of " feeding the flock " being 
 done ''for filthy lucre" as a compensation; and the 
 question might be raised by an elder who is not disposed 
 to *' spare the flock" — How then is it to be done ? The 
 apostolic answer is, Why, it must be done from '' a ready 
 mind," from a spontaneous movement of mind, unin- 
 fluenced by any other motive than the motive of " doing 
 the will of God from the heart." 
 
 It cannot be said either that if '' a ready mind " does 
 not refer to compensation, neither does "filthy lucre." 
 "A ready mind" does not refer to the compensation for 
 which work is done, but to a mind that works without 
 compensation, and uninfluenced by any prospects of re- 
 muneration in money or money's worth. " Filthy lucre " 
 was the reward sought by so many in the Apostle's day, 
 for the work of teaching, as we have already seen, that it 
 was not necessary for the elders specially addressed to 
 have sought such reward or compensation to have in- 
 duced the injunction, nor necessary for them to have 
 received lawful " wages" for their services in this respect, 
 to have induced the Apostle to warn them not to do the 
 work for the wages ; for an injunction of this kind would 
 
Teacher's State of Mind. 39 
 
 not have answered to regulate such a state of things. The 
 rule would have been like what John the Immerser gave 
 to the Publicans, "Exact no more than that which is- 
 appointed to you; "or to the soldiers, ''Be content with 
 your wages." ^ The law to teach *' not for filthy lucre" 
 points to the thing for which the work ought not to be 
 done ; and to teach " of a ready mind " points to the 
 state of mind which should prompt to the doing of the 
 work ; — and in either case the result is the same : work 
 without pecuniary remuneration. 
 
 ^ Lukeiii. 13, li. 
 
CHAPTER VII. 
 
 Translation of Word represented by "Filthy Lucre." 
 
 *' For there are many unruly and vain talkers and deceivers . . . 
 whose mouths must be stopped, who subvert lohole houses, teaching things 
 which they ought not, for the sake of filthy Zwc?-e."— Titus i. 10, 11. 
 
 UCH use is made of the claim that the Greek 
 word aisJiTokerdos,''' translated in the Common 
 Version "filthy lucre," should be translated 
 '\for the sake of filthy lucre." It is deemed by 
 many to make a great difference, and hence the translation. 
 There cannot be a very great difference between doing a 
 work ^'for filthy lucre," and '\for the sake 0/ filthy lucre." 
 It is difficult to see any marked difference even if there is 
 a distinction. It is difficult to see the difference of doing 
 a work " for Christ " and for " Christ's sake." They would 
 seem to an ordinary mind to mean about the same ; or if 
 there were any difference in the strength of the expression, 
 the stronger expression would be the briefer one. There 
 are some versions of the New Testament in which the 
 words ''for the sake of" are introduced. Six English 
 words are used to translate one Greek word. That is not 
 to be complained of, if they are necessary to tell to an 
 
 * '• Aiskrolcerdos : sordidly; with mean avarice, gripingly." — Donne- 
 gan. '' Aiskrokerdes : for shameful or dishonourable gain ; shamefully 
 avaricious; sordid. Aiskrokerdos : adverb; ivom aiskros-kerdos." — 
 Dunbar. '' Aiskrokerdes : sordidly greedy of gain. Aiskrokerdos: for 
 the sake of sordid gain (1 Peter v. 2)."— tiiddell and Scott. ''Aiskro- 
 kerdos : for the sake or love of vile gain (1 Peter v. 2)."— Parkhurst. 
 
For the Sake of Shameful Gain. 41 
 
 English reader the meaning of the original ; but if, on 
 the contrary, the effort is to introduce some theology 
 which without those words would not be apparent, the 
 ■effort is scarcely to be commended or adopted. The two 
 words, ineede aiskrokerdos, are sometimes translated by seven 
 words. After all, the real question is, what do they mean ? 
 
 The word aiskrokerdos, an adverb, we believe is not to 
 l)e found in the Greek classics, and only this once in the 
 New Testament. It is found only three times beside, in 
 any form. In 1 Timothy iii. 8, deacons or assistants are 
 instructed to maintain the character indicated — "not 
 being addicted to much wine, nor [aiskrokerdeis] base 
 gain ; " which is distinguished from the injunction with 
 reference to the character to be maintained by the bishop, 
 in verse 3 — " not quarrelsome, not {aphilarguron) a lover 
 of money." This command is generally given to the 
 Christians.^ It is evident there is a difference in the 
 meaning when the two words are used in the same chapter. 
 The latter is ** money- Zoi'f??^^," or "the love of money;" 
 the former is " getting money by base methods," or 
 ** given to base gain," or " shameful gain," or gain pro- 
 cured in a shameful way. In Titus i. 7, it is said that it 
 is necessary for the bishop to be " not a wine-drinker, not 
 a striker, not [aiskrokerde) a shameful gainer." Paul 
 speaks of the deceivers among the Cretans "whom it is 
 necessary to silence, who overturn whole families, teach- 
 ing for {karin) the sake of (aiskron) shameful [kerdos] gain 
 what is not proper." Karin, for the sake of, is used in the 
 Epistle to Titus, and not in the Epistle from Peter. But 
 suppose it were not found used by Paul to Titus, would 
 any one think the difference in meaning to be very great. 
 " Teaching things which they ought not for filthy lucre." 
 Does that weaken the force of the observation ? 
 
 Karin is translated in the Common Version " because 
 of," "for this cause," or "for the sake of," and maybe 
 translated " on account of." Peter uses only the word 
 
 ^ Heb. xiii. 5. 
 
42 Paying the Pastor. 
 
 aisJcrokerdos. It is scarcely justifiable to introduce karin 
 where it is not. We know of only one word in English 
 that represents aiskrokerdos. Covetously, avariciously, or 
 sordidly, is too strong in meaning to fairly represent the 
 original term. If we ought to choose one word, probably 
 the word " mercenarily " would be the best ; and hence 
 the translation already given, " not mercenarily, but 
 freely." If to coin a word were allowable, " mercantilely " 
 would answer here. Peter uses jjleoiiexia in 2 Peter ii. 85, 
 and iii. 14, when characterizing the covetousness of the 
 false teachers ; and where covetousness is condemned in 
 the Scriptures, that is the word used. This is a word 
 involving motive or desire, and is expressive of the in- 
 centive in the mind, prompting to do certain work. The 
 other word represents the object for which the work is 
 done. It refers to the fact rather than the motive. 
 Peter does not use the two words in the same sense. 
 Aiskrokerdos is used in the sense of stigmatizing '' gain " 
 made by teaching the congregation as " shameful," and 
 pleonexia in the sense of coveting what was not theirs ; 
 making money out of Christians under false claims, or 
 claims to rights which did not exist. " And with covetous- 
 ness they will make gain of you with deceitful words." ^ 
 
 The word aiskrokerdos is an adverb, and ought to be ex- 
 pressed in English, if possible, adverbially. It is an adverb 
 of manner, and as such expresses the manner in which the 
 act is done; and its opposite "readily," shows also the 
 manner in which the work is done. 
 
 The gain is not only presented as the object or motive 
 for the work ; but in the compound word here used, dis- 
 tinguished from the simple form, a new idea is expressed. 
 That idea is manner — way of doing, as well as the object 
 or motive for doing. All these ideas are included — motive, 
 object, and mode. The work is done /or the filthy lucre ; 
 for the filthy lucre ; or in one word, mercenarily. If mojiey 
 is associated with the work or service, it is done pecu- 
 ^ 2 Peter ii. 3. 
 
Free Action of a Eeady Mind. 4B 
 
 niarily ; or for a pecuniary reward, or mercenarihj ; for a 
 mercenary is *' a hireling, one retained or serving for 
 pay." It is not a question of how much ; of adequacy or 
 inadequacy ; of sufficiency or insufficiency ; of just or un- 
 just compensation. These ideas are not involved. The 
 idea simply is : If the work is done with money associated, 
 it is done with a mercenary association ; and therefore 
 *' mercenarily, and not spontaneously," and contrary to 
 the law to the elders. 
 
 Spontaneous action is from within ; prompted by yield- 
 ing to authority, or desire to do duty, without external 
 incitement of this kind ; and cannot exist or harmonize 
 with other outside or monetary influence. The very fact 
 of a pecuniary influence being within the circle of action, 
 nullifies the character of the action as a spontaneous one. 
 It cannot be under both forces at the same time. The 
 action must be one or the other; must be either done 
 mercenarily or spontaneously, and from this conclusion 
 there is no escape. When the work is done without the 
 pay, then it is spontaneous or ready; when done with 
 the pay, or when the work will not be done without the 
 pay, then it is mercenary, and comes within the prohibition, 
 no matter what may be the alleged motive, or that the 
 motive of pay is claimed to be absent. In other words, it 
 is a matter of fact or object, and not merely of mind or 
 motive ; otherwise it never could be determined that the 
 law is or is not broken; for "what man knoweth the 
 things of a man, save the sj)irit of man which is in him?" ^ 
 
 The view claimed by some, that there either must be 
 implied or recognized an idea of gain or compensation to 
 the elders, otherwise the injunction not to do the work of 
 feeding the flock " for shameful gain " would not be 
 given, is not warranted by the text. Lawful killing is 
 not included in the law, " Thou slialt not kill," or commit 
 murder. The injunction simply recognizes the fact that 
 such action as tending the flock " for shameful gain " had 
 
 ^ 1 Cor. ii. 11. 
 
44 Paying the Pastor. 
 
 been, or would be, manifested by elders. Hence the 
 warning to abstain from '' gain " so earned, because it was 
 '' shameful gain " if earned in doing acts of brotherly 
 kindness to the brethren. Because the elders were not to 
 act as " lords over possessions," as if they owned the 
 brethren and, could say of them, as a man of his farm, 
 *' my farm ; " " my people " does not imply a legal lord- 
 ship, or a lordship over them to any extent or for any 
 purpose. It simply says, you must not " lord " it at all ; 
 you must, on the contrary, be an *' example " of humility ; 
 " yea, all of you be clothed with humility." ^ 
 
 The text under consideration cannot reasonably be 
 claimed to warrant compensation in the nature of " gain " 
 when the injunction is, " Act as shepherds " or *' pastors," 
 not for *' shameful gain." But why is the " gain " obtained 
 in this way " shameful ? " If it were onl}^ said for *' gain," 
 the argument would still be pressed by those interested 
 that getting a living from the work is not " gain." That 
 obtaining compensation for labour is not gain. If it is 
 not, then it is difficult to know how to make gain or what 
 it means, as most people work for a living, which to them 
 is all the " gain " they ever get in this world. At all 
 events they "gain" a living. What would be said of a 
 man who would make gain in aiding to relieve the poverty 
 of the poor ? Or, if a man would in a charitable work 
 make gain of it, what would such "gain" be called? 
 Would it not be called ^'shameful'' gain? What higher 
 charity, what more benevolent work can a man be engaged 
 in, than to " admonish the unruly, comfort the faint- 
 hearted, earnestly care for the weak-minded," ^ and to 
 "visit the fatherless and widows in their affliction "? 3 
 Would not this be of the " pure and undefiled religion 
 before God and the Father " ? And would not such 
 labour be to " act as shepherds to the flock of God ; " and 
 if such work is done for " gain," is it not "shameful"? 
 So it is said. 
 
 I 1 Peter v. 6. ^ i Thess. v. 16. 3 James i. 27. 
 
CHAPTEE YIII. 
 
 ^St IXy 
 
 The Force of Esample. 
 
 "But ichoever u-ill he great amono you, let him he your servant; 
 and tohoever will he first among you, let him he your slave.'''' — 
 Matt. xx. 26. 
 
 T is a striking feature in the apostles' behaviour 
 that they followed in a literal sense the lesson 
 our Lord gave to them when He said, "You 
 know that the rulers of the nations act as lords 
 over them, and their great men have authority over them. 
 It shall not be so among you ; but w^hoever will be great 
 among you let him be your servant, and whoever will be 
 first among you, let him be your slave ; even as the Son of 
 man came not to be served but to serve, and to give his 
 hfe a ransom for many." ^ The Apostle Paul also asked 
 the brethren to be followers of him even as he was of 
 Christ.2 The force of example was understood by Christ 
 and His Apostles. Hence the reference of our Lord to His 
 exami)le in coming "not to be served but to serve." The 
 Apostle Paul impressed upon the elders of Ephesus, "I 
 have thus taught you by examj)le." That is the highest 
 and best kind of teaching. When we have lessons in 
 sj)eech, and the work of the teacher illustrating his own 
 sayings, there should be no difficulty in determining the 
 ^ Matt. XX. 26. 2 1 Cor. xi. 1. 
 
46 Paying the Pastor. 
 
 meaning of the language nor the purpose of the example. 
 Injunctions illustrated by examples of action in accord 
 with the injunctions are the usual style of New Testament 
 commands, and they ought not to be separated. Speech 
 in such cases should not be interpreted in the abstract, 
 nor should the precedent be separated from the precept ; 
 but joining the obedience in fact to the command in word, 
 we can come to an accurate and conclusive judgment as 
 to the duty inculcated and the manner of its performance. 
 No other mode of interpretation is safe. The command 
 to " believe " can be fully understood by the action of those 
 who are said to have believed. The command to " repent " 
 can be fully a]3prehended by combining the behaviour of 
 those who yielded to the command with the command 
 itself. The command to be "immersed" can be more 
 clearly perceived by following the action of those who are 
 said to have obeyed the command. So the command to 
 ^' Feed the flock of God, " " not for shameful gain, but of 
 a ready mind," is conclusively illustrated and explained 
 by apostolic example in one direction only ; and that in 
 the line we have been pointing out. The modern pastor 
 cannot appeal to anything so forcible in his case. He is 
 not on the same plane with his brethren. He does not 
 work for a living as most of those he teaches must. He 
 cannot fully understand nor sympathize with their toils, 
 temptations, and troubles, for he does not toil with them 
 and is not tempted as they are tempted, and is not troubled 
 with the difficulties and obstacles they have to contend 
 with and overcome. He cannot appreciate the fortitude 
 and courage of a labouring man maintaining his Christian 
 faith and integrity in earning his daily bread with com- 
 panions of infidel thought and boorish action. He is 
 elevated above these surroundings in possessing a double 
 stipend in comparison with his parishioners, and looks 
 down upon them with a lofty conception of his own superi- 
 ority in righteousness and virtue, which have never been 
 tried and have never passed through the storm of scorn 
 
Feeding the Flock not a Business. 47 
 
 and derision — the fire of contempt and iDersecution loonred 
 apon the defenceless head of the man obhged to labour 
 for a living with the mixed multitude. 
 
 The Epistles to the Thessalonians afford further illus- 
 tration and confirmation of the universal character of the 
 apostolic laws in this connection, enforced in all instances 
 by undeviating compliance with them by the Apostle Paul 
 himself in a constant and unbroken example of self-denying 
 and self-sacrificing labour almost unknow^n since his day, 
 and unrecognized the ^vorld over.^ The *' congregation 
 of the Thessalonians" had in it those who "presided" 
 over, ''laboured" amongst, and "admonished" the 
 brethren. 2 They were included in the injunction given ; 
 and we do not find any provision for the teachers different 
 from the rest of the brethren. They are all, teachers and 
 taught, elders and juniors, shepherds and flock, enjoined 
 to work with their own hands, 3 to " do their own business " 
 and " earn their own bread." There is no intimation that 
 *' feeding the flock " is a "business " from which to " earn 
 their own bread." The duty of the other brethren to 
 those labouring, presiding, and admonishing is designated 
 to be not to provide for them a "double maintenance;' 
 but to " esteem them very highly in love for their work's 
 sake ; " the exact equivalent of the injunction to the con- 
 gregation at Ephesus thro.ugh Timothy, that they were to 
 "esteem the good presiding elders worthy of double 
 honour. "4 The apostles "might have claimed honour as 
 apostles of Christ," 5 or, as Dean Alford expresses it, 
 " might have stood on their dignity as apostles of Christ," 
 and just commanded the work to be done without doing any 
 themselves. That was not apostolic style, although it was 
 eminently the pharisaical style,^ and pre-eminently the 
 modern pastoral style. 
 
 Paul says : "You are witnesses, and God also, in how 
 
 1 1 Thess. ii. 4-12 ; iv. 11, 12 ; v. •* i Tim. v. 17. 
 
 11, 12, 13 ; 2 Thess. iii. 6, 15. 5 Ibid. ii. 6. 
 
 2 1 Thess. V. 12. 3 Ibid. iv. 11. ^ Matt, xxiii. 1. 
 
48 Paying the Pastor. 
 
 holy and just and blameless a manner we conducted our- 
 selves among you that believe, as indeed you know how we 
 exhorted and comforted, and charged every one of you, as 
 a father his children, that you should walk in a manner 
 worthy of God, who has called you to his kingdom and 
 glory." ^ '' Now we command you, brethren, in the name 
 of our Lord Jesus Christ, that you withdraw from every 
 brother that walks disorderly, and not according to the 
 tradition which he received from us. For you yourselves 
 know how you ought to imitate us, for we did not behave 
 in a disorderly manner among you, nor did we eat any 
 one's bread for nothing ; but worked with labour and toil, 
 night and day, that we might not burden any one of you ; 
 this we did, not because we have not authority, but that we 
 might give ourselves to you as an example in order that you 
 might imitate us. For when we were with you we gave 
 you this commandment, that if any one will not work, 
 neither let him eat. For we hear that some walk among 
 you in a disorderly manner, doing no work, but being 
 busy bodies. Now we command such, and entreat them 
 by our Lord Jesus C^hrist, that they work with quietness 
 and eat their own bread." ^ The Ai^ostle laboured night 
 and day for his own bread; not that he had not " authority " 
 to command what should be done, and demand its per- ' 
 formance as an apostle of Christ, without exemplifying it 
 in the manner he did ; " but this we did," he says, "■ that 
 we might give ourselves to you as an example in order 
 that you might imitate us." 
 
 The " busybodies," or persons in the Thessalonian con- 
 gregation who were " busy only with what was not their 
 own business " but the business of others, got a practical 
 lesson which did not accord either with their doctrine 
 or with their practice. They did not ** mind their own 
 business," to " earn their own bread," but busied them- 
 selves about other people's business, and asked the others 
 for the interest they took- in them to pay them for their 
 ^ 1 Thess. ii. 10. ^ 2 Thess. iii. 6-12. 
 
Teaching CnmsTiANS not a Business. 49 
 
 toil and labour in their behalf, although they "did no 
 work, but were busybodies." There is here a general law 
 to which there is no exception, and no limitation in the 
 congregations of Christ. 
 
 The Apostles never received pay from any congregations 
 of Christ they sojourned with and taught. No bishop, 
 teacher, or elder ever did receive pay from any congrega- 
 tion with apostolic aj)proval or sanction ; and those who 
 did were denounced as "false apostles, deceitful workers," 
 as "ministers of Satan," who "adulterated" and 
 "trafficked in the word of God,"' The ilpostle never 
 said he refrained from receiving from his brethren whom 
 he taught for any prudential reasons. The reason he 
 laboured in Thessalonica was that he should give an 
 example that the brethren all — teachers as well as taught 
 — might imitate him. " We gave you this commandment, 
 that if any one will not work neither let him eat." The 
 character of this work was "business," to "earn their 
 own bread," to earn their own living ; not by feeding the 
 flock, not by " being a burden to any one," but by labour- 
 ing " with their own hands," minding their own business, 
 and working "with quietness," and eating "'their own 
 bread." This is simply corroborative and confirmatory 
 in every particular, and with much detail in expression 
 and example, of the law already considered as given to 
 the elders at Ephesus and to the elders amongst those 
 brethren scattered in Asia and various other places. 
 
 ^ 2 Cor. ii. 17. 
 
CHAPTER IX. 
 
 A 5IARKED Distinction between " Pbeaching " and "Teaching." 
 
 "' Make disciples of all nations, . . . teaching them to observe all thing.^ 
 whatsoever I have commanded you.^^ — Matt, xxviii. 19, 20. 
 
 |T becomes necessary to examine the meaning 
 of other scriptures, sometimes introduced to 
 support the clerical doctrine and practice in 
 connection with the pastoral relation to con- 
 gregations. Paul's statement of the law of the Lord in 
 respect to the use of money in aid of " preaching the 
 gospel " is very plain. " Even so has the Lord ordained 
 >that they who preach the gospel shall live of the gospel." ' 
 With the context, there need be no difficulty in fully 
 ■ understanding this scripture. And the context and illus- 
 . orations >need not be misapplied with so plain a deduction 
 made from them. "Partaking of the milk of the flock," 
 .as an illustration should be left where the apostle left it, 
 by deducing the above rule. This law is as strong and 
 clear as that the elders shall " feed the flock," '' not for 
 filthy lucre, but of a ready mind." There is, however, a 
 marked distinction between the two sayings — the former has 
 solely relation to the world, the latter to the congregation. 
 '' Preaching the gospel " has reference to sinners to make 
 saints of them ; and "feeding the flock" has relation to 
 saints to keep them so, and, if possible, make them better.* 
 ^ 1 Cor. ix. 14. 
 * " The New Testament writers preserve a clearly marked distinction 
 between preaching and teaching. The former is commanded in the 
 
The Great Commission. 51 
 
 Preaching the gospel is designed to turn sinners from 
 darkness to Hght, and from the power of Satan mito God, 
 and to translate them "into the kingdom of God's dear 
 Son." ^ 
 
 Teaching a congregation of Christ is designed to keep 
 the members in the kingdom, and to prepare them for the 
 *' everlasting kingdom of our Lord and Saviour Jesus 
 Christ." 2 This division of labour is recognized in the 
 great commission as given in Matthew : ** Go, therefore, 
 malie disciples of all nations, immersing them into the 
 name of the Father, and of the Son, and of the Holy- 
 Spirit ; teachitig them to observe all things whatsoever I 
 have commanded you, and lo, I am with you all the days, 
 even to the end of the age." 3 '« Making disciples," 4 and 
 " teaching them to observe all thnigs whatsoever I have 
 commanded you" to teach them, are two distinct works 
 that ought never to be confounded. In God's Word the 
 saved is one class and the unsaved another. The " called 
 out " and those refusing to be " called out" are two diffe- 
 rent classes, and stand in different relations to Christ and 
 His kingdom, and are to be dealt with in different ways. 
 They are commonly much confounded in these days. 
 
 Except for an occasional sentimental talk about a 
 "conversion," which neither the "converted'' under- 
 
 ^ Col. i. 13. 3 Matt, xxviii. 19. 
 
 2 2 Peter i. 11. 4 Acts xiv. 21. 
 
 first part of the apostolic commission ; the latter in the latter part. 
 The command, ' Go, disciple all nations,' is executed by preaching : 
 but after men are disciples they are to he taught all things com- 
 manded by Jesus and His apostles, and here lies the province of 
 teaching. As teachers of the Church then it is not expected of elders 
 to address themselves to the unconverted for the purpose of bringing 
 them into the kingdom, much less ^should it be expected of them to 
 address to those already in the Church harangues upon the method of 
 entering. Just here many elders have made a serious mistake, and 
 supposed that they were teaching, when addressing to saints* dis- 
 courses suited only to very ill-informed sinners. They should remem- 
 ber that the Church is their school, and that they are to teach the 
 disciples all the duties and obligations of the Christian life. Only 
 when they shall dwell upon such themes are they discharging the 
 duties belonging to them in their capacity as teachers." — Professor 
 McGarvey on " The Eldership," p. 44. 
 
52 Paying the Pastor. 
 
 stands nor those to whom the ''experience" is related 
 apprehend — and the less understood about it the more 
 likely is it regarded as a true conversion — there would 
 he little or no recognition of any contrast between the 
 " world " and the " church." The congregations of God 
 and of Christ are composed of those who have been saved 
 by Christ through the gospel — those who have " believed" 
 and been "immersed." Our Lord told the Apostles to 
 " preach the gospel to every creature ; he who believes and 
 is immersed shall be saved, he who disbelieves shall be 
 condemned." ^ It is of the " saved " class Christ built His 
 congregation. " I will build my congregation," ^ He said 
 to Peter ; and He had and has only one way of doing it. 
 When sinners are saved from their "past sins," 3 they 
 are "separated" and associated together as a congrega- 
 tion. Paul " separated the disciples " from the multitude, 4 
 and as at Thessalonica "some of them believed, and 
 associated themselves with Paul and Silas ; of the devout 
 Greeks a great multitude, and of the chief .women not a 
 few," 5 they and others formed the " congregation of the 
 Thessalonians." When Paul himself had obeyed the 
 gospel, "he attempted to join himself to the disciples." ° 
 When congregated, which consisted in coming together 
 into one place, in coming "together in the congrega- 
 tion," 7 they were then "taught," "admonished," 
 "exhorted," and " confirmed" in the truth. The gospel 
 was never " preached " to them, as they already had heard 
 and believed the gospel. It might be jireached to others 
 in the hearing of Christians, but never to them. Paul told 
 the Colossians that Christ was in them, showing that the 
 gospel had already been preached to them, and they had 
 received it. Paul says, " Christ in you the hope of glory, 
 whom we preach, warning every man, and teaching every 
 man in all wisdom, that we may present every man perfect 
 in Christ Jesus." ^ 
 
 ^ Mark xvi. 16. 3 2 Pet3r i. 9. 5 Ibid. xAm. 4. 7 1 Cor. xi. 18, 20. 
 2 Matt. xvi. 18. 4 Acts xix. 9. ^ Ibid. xi. 26. « Col. i. 2b. 
 
Gospel not Preached to Christians. 53 
 
 The same Christ in them was He whom the Apostle 
 preached to the world. He warned and taught them to 
 lead them to a "perfect" character in imitation of the 
 character of Christ ; this was not " preaching " the gospel 
 to them, to convert or turn them to God, hut " teaching" 
 and " warning " them to " continue in the faith, grounded 
 and settled, and be not moved away from the hope of the 
 gosjDel" which they had heard/ "And on the first day 
 of the week when the disciples came together to break 
 bread, Paul discoursed to them, intending to depart on 
 the morrow, and he continued his discourse until mid- 
 night." ^ After restoring Eutychus, he " conversed a long 
 time until daylight" with the disciples, and tliendeparted.3 
 Throughout the Epistles, the instruction is to "teach 
 one another, to exhort one another, to admonish one 
 another," 4 never to " preach the gospel " to one another. 
 The congregational "teaching," "exhorting," and "ad- 
 monishing " were mutual and common. Service in 
 preaching the gospel to the world to save sinners may 
 be paid for by congregations or individuals. This does 
 not and should not establish the relation of a paid pastor 
 and a paying people. 
 
 The " missionaries of congregations " are the servants 
 of the congregations, not their masters and teachers. 
 They are persons " sent," not called. Barnabas was the 
 " apostle " or " missionary" of the congregation of Jeru- 
 salem; but not their pastor, nor yet the pastor of the 
 brethren at Antioch.s Although he with Paul " taught '' 
 for a whole year a great multitude, when they "met 
 together in the congregation." ^ Here it was the Apostles 
 " called the disciples Christians first," and thence for- 
 ward Christians were instructed to "glorify God m this 
 name.'' 7 Epaphroditus was a " missionary of the congre- 
 gation at Philippi ; " ^ and two of the brethren are called 
 
 ^ Col. i. 23. 4 Rom. xv. 14. ^ Acts xi. 26. 
 
 2 Acts XX. 7. s Acts xiv. 4-14 ; 7 1 Peter iv. 16. 
 
 3 Ibid. XX. 11. see also xi. 22-24. s phil. ii. 25. 
 
54 Paying the Pastor. 
 
 "missionaries of congregations."'" These brethren, as 
 the history of Barnabas shows, did two classes of work. 
 " He exhorted them [the brethren] all to remain, with 
 purpose of heart faithful to the Lord;" "and a great 
 multitude was added to the Lord." ^ Paul did similar 
 service, and received from others assistance to j)erform 
 such work: "I stripped other congregations, taking 
 wages to do you service." 3 This he called " contribu- 
 tion for the gospel." ^ f He refers to various services of 
 that kind.5 " So also the Lord has ordained that those 
 who preach the gospel should live of the gospel." ^ 
 
 Instances of congregational and individual action in . 
 this respect are numerous. '' Now you Philippians know 
 also, that in the beginning of the gospel, ichen I departed 
 from Macedonia no congregation contributed to me, so I kept 
 an account of giving and receiving, but you only. For 
 even while I was in Thessalonica, you sent once and again 
 to aid me in need." ^ Paul evidently did not receive 
 enough from the Philippians to supply his wants when at 
 
 * 2 Cor. viii. 23. 3 2 Cor. xi. 8. s Ibid. iv. 10-15. 7 Phil iv. 10, 15, 16, 
 2 Actsxi. 23, 24. 4 Phil. i. 5, 7. ^1 Cor. ix. U. read to ver. 20. 
 
 * '.' Living Oracles," being a translation of the New Testament, by 
 George Campbell, James Macknight, and Philip Doddridge. 
 
 In the Appendix by Alexander Campbell, President of Bethany 
 College, Virginia, he says, speaking of the proper rendering of 
 angelos : " In most, or perhaps in all English, and all modern 
 versions, it is sometimes rendered by messenger, which also repre- 
 sents apostle ; and this again confounds the reader ; for when he 
 meets the word messenger, he cannot ascertain whether it is apostolon 
 or angelos in the origmal. Had we our choice, we would always 
 
 • render the word apostolos, missionanj ; and the word angelos 
 messenger. The word apostle (apostolos, from apostello, to send forth) 
 means simply a missionary, or one who is sent out by the authority of 
 another." 
 
 '* There are three orders of apostles mentioned in the New Testa- 
 ment — 1. Apostles of Grod. 2. Apostles of Christ. 3. Apostles of the 
 Church." — " Scheme of Kedemption," p, 294, by E. Milligan, of 
 Kentucky University. 
 
 t " The Living Oracles " and Macknight so translate it. The Bible 
 Union Version translate it " for your fellowship in respect to the 
 gospel," and as marginal readings give " for your participation in the 
 gospel," or "for your contribution to the gospel." See parallel 
 passage relating to the poor (Rom. xv. 26) : " For your fellowship 
 in furtherance of the gospel " — Revised Version. 
 
All Christl\ns to Preach. 55 
 
 Thessalonica, for he ssiys : " For you remember, brethren, 
 our labour and toil ; for labouring night and day, that we 
 might not be burdensome to any one of you, we preached 
 to you the gospel of God." ' So to the Corinthians he 
 says : " When I was present with you and wanted, I was 
 not a burden to any one ; for the brethren who came from 
 Macedonia supplied my wants ; and in everything I have 
 kept myself from being burdensome, and will continue to 
 keep myself."^ He " preached the gospel " to the Corin- 
 thians ** without cost " to them, 3 and that was the prin- 
 ciple of his actions everywhere. Those who had the gospel 
 might aid others to hear and receive it. This he com- 
 mended as " a sweet odour, a sacrifice acceptable, well 
 pleasing to God." '^ All these incidents thooigh relate to 
 "preaching the gospel" to sinners, and not "teaching" 
 saints. 
 
 All Christians are under an obligation to preach the 
 gospel, although some may devote themselves to that work 
 and be aided by their brethren. It may be, as in the 
 instance of Philip and the Ethiopian officer, one to one; 
 or it may be as the first Christians, when *' scattered 
 abroad" from Jerusalem " went everywhere preaching the 
 word ; " 5 or it may be like Aquila and Priscilla, when they 
 took Apollos " and taught him the way of God more 
 accurately ; " or it may be as Apollos himself, worked 
 "so that with great strength he utterly confounded the 
 Jews jrablicly, showing by the Scriptures that the Christ 
 was Jesus." ^ " And the majority of the brethren in the 
 Lord, having confidence in my bonds, are more bold to 
 speak the word without fear." 7 So the elders are to be 
 especially honoured who, like these brethren, voluntarily, 
 and without pecuniary reward, labour in the word (preach- 
 ing' the gospel), and in the teaching of the congregation.^''' 
 
 ' 1 Thess. ii. 9. 4 phil. iv. 18. 7 Phil. i. 14. 
 
 ^ 2 Cor. xi. 9. 5 Acts viii. 1-4. « i xim. v. 16. 
 
 3 Ibid. xi. 7. ^ Ibid, xviii. 26-28. 
 
 * See the chapters styled ' ' The Scriptural Plan of Spreading the 
 Gospel." 
 
CHAPTER X. 
 
 This Text is tje Chief SuproET of the Paid Pastor. 
 
 Let the elders that preside loell he counted icorthy of double honour.''^ 
 1 Tim. v. 17. 
 
 HE chief scripture to which api^eal is made to 
 support the paid pastorate is Paul's injunction 
 through Timothy, given to the congregation 
 at Ephesus, and written about nine years 
 after the address to the elders at Miletus. Paul found 
 those arising, as he had predicted, who would '* speak 
 perverse things ; " and hence he left Timothy in Ephesus 
 that he "might charge some that they teach no other 
 things" than what he had already taught them.^ These 
 and the other things written were designed to afford in- 
 formation that he might know how he " ought to conduct 
 himself in the house of God, which is the congregation 
 of the living God, the pillar and support of the truth." ^ 
 Amongst the duties inculcated on the congregation was 
 the one to '' let the elders who preside well be counted 
 worthy of double honour,''' especially those who labour in 
 word and teaching. For the Scripture says you shall 
 
 ^ 1 Tim. i. 3. = Ibid. iii. 15. 
 
 * Professor George Campbell saj'S, as to the distinction of " ruling " 
 and " teaching " elders, that "some keen advocates for presbytery, 
 as the word is now understood, on the model of John Calvin have 
 
Does Honour mean Stipend ? 57 
 
 not muzzle an ox threshing ; and the hiboiirer is worthy 
 of his reward." ' 
 
 This scripture is always made to do duty in supporting 
 everything in the various lines of esteem, respect, honour ; 
 stipend, maintenance, salary ; as it may suit the purpose 
 of the person appealing to it for sanction. Only six 
 verses after we have a similar injunction given to ser- 
 vants, and they are enjoined to " count their own masters 
 worthy oi all howjiir.'' ^ The masters are to be esteemed 
 worthy of " all honour," while the elders were to be 
 accounted worthy of only " double honour." The elders, 
 under the phrase " double honour," lay claim to mainte- 
 nance; while the masters, who are entitled to ^' all honour," 
 pay the salary or maintenance to the servants from whom 
 they are to receive *' all honour," and no salary, stipend, 
 or maintenance. It is a curious interpretation, and one 
 which could only lind acceptance in religion, and never 
 
 ^ 1 Tim. V. 17, 18. = Ibid. vi. 1. 
 
 imagined they discovered this distinction in the words of Paul to 
 Timothy (1 Tim. v. 17) : ' Let the elders that rule well be counted 
 worthy of double honour, especially thoy who labour in the word and 
 doctrine.' Here, say they, is a twofold partition of the officers com- 
 prised under ttie same name, into those who rule and those who 
 labour in the word and doctrine ; that is, into ruling elders aud teaching 
 elders." He says, in speaking of this passage again, that " a dubious, 
 not to say a forced e.rpo>;ition, of a single passage of Scripture, is 
 rather too small a circumstance whereon to found a distinction of so 
 great consequence."— Lecture vi. pp. 102, 103. 
 
 " Timee. The price or value of anything, estimation ; hence honour, 
 esteem, respect, reverence — a situation of honour or dignity, an exalted 
 office, the office of magistrate, the t)ffice of a divinity as judging 
 actions, reward, punishment, viz., as the estimate of merit." — 
 Lonnegan. 
 
 " Timee. Worth, worship, honour paid to one, mark of honour or 
 esteem, honour. Secondly, a post of honour, rank, dignity. Abso- 
 lutely, worship, rule, dominion. Generally a prerogative, privilege, a 
 special attribute of any good ; hence a dignity, office, or rank ; and so 
 a civil magistracy usually in the plural, then an office. Thirdly, a 
 present of honour, compliments, an offering, viz., to the gods; a 
 reward, present ; a prizing, valuing, estimate, or the worth or price of 
 a thing; an assessment, rating, an estimate, valuation, assessment 
 of damages, and so Compensation, satisfaction (especially in money), 
 a penalty ; then, generally, punishment, viewed as an estimate aud 
 payment of damages."— Liddell and Scott. 
 
58 Paying the Pastor. 
 
 in anything else, concerning which the same language 
 might be used. 
 
 This injunction is the equivalent or counterpart of 
 that given to the brethren at Thessalonica. " Now we 
 beseech you, brethren, to have regard for those who 
 labour among you, and preside over you in the Lord, 
 and admonish you, and that you esteem them very highly 
 in love, on account of their work." ^ They both mean 
 substantially the same thing. As the text is deemed by 
 some so clearly to establish the duty of the congregation 
 to support at least one person to teach, although it cer- 
 tainly means that more than one should be supported, if 
 any ; it is important to understand the meaning of the 
 leading word, which ought largely to determine the con- 
 clusion which should be come to. That word is in the 
 original Timee, translated, we think, without variation, 
 into honour. To aid the reader I transcribe the word 
 wherever found in the New Testament, and the usage 
 throughout should certainly assist in determining the true 
 meaning. 
 
 TIMEE, HONOUR. 
 
 A prophet hath nohonour in his own country (John iv. 44). 
 Honoured us with many hoiumrs (Acts xxviii. lO^l. 
 Seek for glory and lionour (Rom. ii. 7). 
 But glory, honour, and peace (Rom. ii. 10). 
 To make one vessel unto honour (Rom. ix. 21). 
 In honour preferring one another (Rom. xii. 10). 
 Honour to whom honour is due (Rom. xiii. 7). 
 We bestow more abundant honour (1 Cor. xii. 23). 
 Having given more abundant honour (1 Cor. xii. 24). 
 Not in Siiiy honour to the satisfying of the flesh (Col. ii. 23). 
 Vessels in sanctification and honour (1 Tliess. iv. 4). 
 Be honour and glory for ever and ever (1 Tim. i. 17). 
 Be counted worthy of double HONOUR (1 Tim. v. 17). 
 Their own masters worthy of all honour (1 Tim. vi. 1). 
 
 » 1 Thess. V. 12, 13. 
 
The Scriptural Usage. ^ 59 
 
 To whom be honour and power (1 Tim. vi. 16). 
 Some to honour and some to dishonour (2 Tim. ii. 20). 
 He shall be a vessel unto honour (2 Tim. ii. 21). 
 Crownest him with glory and honour (Heb. ii. 7). 
 Hath more honour than the house (Heb. iii. 3). 
 Taking this honour unto himself (Heb. v. 4). 
 Be found unto praise and honour [1 Peter i. 7). 
 From God the Father honour and glory (2 Peter i. 17). 
 Those living beings give glory and honour (Eev. iv. 9). 
 To receive glory and honour and power (Rev. iv. 11). 
 And honour and glory and blessing (Eev. v. 12). 
 Blessing and honour and glory (Rev. v. 13). 
 And honour and power and might (Rev. vii. 12). 
 Salvation and glory and honour (Rev. xix. 1). 
 Bring their glory and honour into it (Rev. xxi. 24). 
 Glory and honour of the nations into- it (Rev. xxi. 26). 
 
 TIMEE, PRICE. 
 
 Because it is the j)rice of blood (Matt, xxvii. 6). 
 
 The price of him that was valued (Matt, xxvii. 9). 
 
 And brought the prices of the things (Acts iv. 84). 
 
 Kept back part of the jnice (Acts v. 2). 
 
 Part of the j^rice of the land (Acts v. 3). 
 
 Abraham bought for a sum (Acts vii. 16). 
 
 And they counted the wice of them (Acts xix. 19). 
 
 For ye are bought with a price (1 Cor. vi. 20 ; vii. 23). 
 
 Unto you therefore which believe he is ^^rmoi^s (1 Pet.ii.7). 
 
 TIMAO, TO HONOUR. 
 
 And honour not his father or his mother (Matt. xv. 6). 
 And honoureth me with their lips (Matt. xv. 8). 
 The people honoureth me with their lips (Mark vii. 6). 
 Honour thy father and mother (Matt. xv. 4, xix. 19 ; 
 
 Mark vii. 10, x. 19 ; Luke xviii. 20 ; Eph. vi. 2). 
 Giving honour unto the wife (1 Peter iii. 7). 
 
60 Paying the Pastor. 
 
 That all men should lionour the Son, even as thejhnvniir 
 the Father. He that honoureth not the Son lionouretli not 
 the Father, which hath sent him (John v. 23). 
 
 But I /io;?o?/rmy father, smdye disho)wur me (Jolmviii. 49). 
 
 Him will my Father honour (John xii. 26). 
 
 Who also honoured us with many honours (Acts xxviii. 10). 
 
 Honour widows that are widows indeed (1 Tim. v. 3). 
 
 Honour all men. Love the brotherhood. Fear God. 
 Honour the king (1 Peter ii. 17). 
 
 The price of him that was valued, whom they of the 
 children of Israel did value (Matt, xxvii. 9). 
 
 All the versions translate Timee into honour, and no 
 translator has dared to translate it stipend or salary, if 
 such are meanings of the word. If, however, they are 
 meanings, use one of them in place of the word as found 
 quoted above, and see how it will read in any case. 'A 
 prophet hath no stipend in his own country." " Let the 
 elders that preside well be counted worthy of a double 
 stipend^ If such is the meaning, then let them have 
 it by all means; not a single stipend, but a "double 
 stipend ; " and let all the elders have it, and not one 
 only. This is the only way the law can be obeyed. The 
 lexicons do not, however, independently of the text in 
 question, so define it, nor will the sense admit of a 
 rendering so perverse and unwarranted. 
 
 Timee — Worth, worthy, honour paid to one ; a work 
 of honour, or esteem, honour. When used as to persons, 
 " valued, prized, honoured, esteemed." When of things, 
 "prized, valuable, costly." 
 
 Timao — " To deem or hold worthy of honour ; often in 
 Homer, who uses it mostly of the bearing of inferiors 
 towards their superiors as of men to gods, their elders, 
 rulers, guests, etc. ; to honour, respect, revere, treat 
 honourably, respectfully, and reverently." 
 
 Timee is derived from the root tio, " to pay honour to a 
 person ; whereas tino is confined to the signification of 
 
Meaning from the Lexicons. 61 
 
 paying a price ; " and that " certain tenses of the word are 
 used by poets only in the signification of tbw, to pay a 
 price, make return, or have a j^rice paid one, or return 
 made, so that these tenses j)roperly belong to tino.'' As to 
 tino, it is said : " Tino, to pay a price by way of return or 
 recompense, whereas tio is confined to the signification 
 of paying honour" (Liddell and Scott). Honour means 
 "the esteem due or paid to worth; high estimation" 
 (Webster). Parkhm-st says timee is derived from tio, to 
 honour, and means: "(1) Honour, respect, reverence; 
 (2) honour, dignity, honourable or glorious reward ; (3) a 
 public and honourable office ; (4) a reward, stipend, main- 
 tenance ; ' (5) the value of the price of a tliinrj ; (6) pre- 
 ciousness." 
 
 It is begging the question to say that the word occurs in 
 this verse in the sense of "stipend, maintenance; " and when 
 the authorities are referred to, they use timee for a reward. 
 So does Paul, but not for " stipend" or " maintenance." 
 The ground idea is esteem — estimate of a person or thing. 
 If we estimate ?i> person, we speak of honour (esteem), if we 
 estimate a thing, such as land, books, blood, we speak of 
 price (value). 
 
 In the English edition of Schrevelius (a.d. 1836) by Piev. 
 J. K. Major, M.A., Timee is thus defined : " Honour, respect, 
 veneration, grace ; an honourable office, dignity, authority, 
 kingly power, price or value set on a thing ; punishment, 
 vengeance, mulct, fine, impost, tax on statues ; recompense, 
 reward (1 Tim. v. 17), from tio, to honour; " and in his 
 English-Greek lexicon he says, that " honour " in English 
 is timee in Greek, and that if we wish to express " to 
 honour with gifts," we must use " geruiro, dorcomai, or 
 berabeus." Referring to Yonge's English-Greek lexicon, 
 we find to translate honour into Greek the word to use is 
 timee. Moses E. Lard, in his commentary on Rom. xh. 10, 
 defines the word timee, translated "honour" in 1 Tim. 
 
 J See I Tim. v. 17, Elsver, Wolfius, Wetstein, and Kype, who cite the 
 Greek writers, often using timee for a reaaril. 
 
62 , Paying the Pastor. 
 
 V. 17, vi. 1, to signify " valuiog, estimation, honour, 
 reverence, respect. Here it denotes the esteem in which 
 one Christian should hold another." 
 
 Have we now the true meaning of the word timee / Is it 
 correctly translated hy honour into English ? If it is, 
 there is no doubt of the effect of the injunction ; and 
 that is, the very reverse of what is usually claimed for it. 
 We have honour, esteem ; and not pay or p7-ice. If elders 
 are bought to do their work for a jn-ice, there is not much 
 honour due to them for doing what they are paid for. 
 " Now to him that works, the reward is not counted as 
 a favour, but as a debt."' If the debt is then paid in 
 money, nothing more is due ; but if the '* reward " is 
 honour, then the elders are to receive that from the con- 
 gregation, and the duty of the congregation is done in 
 that respect. The w^ord certainly does not mean both 
 honour and moneij ; one or the other it may mean, but 
 both it cannot mean. 
 
 ' Eom. iv. 4. 
 
CHAPTER XI. 
 
 Contrasting "Honour" and other Things. 
 
 " Honour widoivs that are loidoios indeed. . . . Tf any man or 
 icoman that believeth have widows, let them relieve them, and let not 
 the church he charged^ — 1 Tni. v. 3, 16. 
 
 |E have ascertained very fully that Iwuour is the 
 proper English representative of the Greek 
 word tunee. Its use in the Common Version 
 clearly establishes that fact, and combined 
 with the lexicons and classical usage, there cannot be 
 left a doubt on a candid mind about it. Timee is found 
 tJiirUj times in the New Testament applied to persons, and 
 is in every instance translated honour. The verb timao is 
 found about twenty times, and is in every case translated 
 to honour, etc., according to the inflection. The word 
 timee is seven times applied to things, and is translated price, 
 etc. " Price of blood," ^ "lands and houses," ^ "sepul- 
 chre," 3 '' boohs." 4 
 
 The use of the word timee, honour, is illustrated in Acts 
 xxviii. 10: '* Who also lionoured us with great Jionours: and 
 when we departed put on board such ihinr/s as were 7ieces- 
 sari/." Here the honours are distinguished from the 
 'necessary things," and do not include them. So in 
 Piomans xiii. 7 : ''Render, therefore, to all their dues, to 
 whom tax, tax ; to whom custom, custom ; to whom fear, 
 ' Matt, xxvii. 6. = Acts v. 2, 3. 3 Ibid. vii. 16. * Ibid. xix. 19. 
 
64 Paying the Pastor. 
 
 fear ; to whom honour, hoiiour.^' Tax and Jionour are 
 different ; as when Christians are commanded to treat 
 *'all men with respect, love the brotherhood, fear God, 
 honour the king." ^ It does not mean honour the king by 
 paying your taxes, or more after the manner of the 
 treatment honour gets in 1 Timothy v. 17, it does not in- 
 chide esteem and taA-payiiuj ; for they are not both meanings 
 of the same word. So the ahnost parallel passage to the 
 text. 2 Servants were to- " count their own masters worthy 
 of all honour." Does that mean that the servants should 
 esteem and 2)('y their masters a salary, or stipend, or give 
 them a maintenance ? It should, according to the inter- 
 pretation of the text. The other f »ur instances of its use, 
 in the Epistles to Timothy, show it to be impossible to 
 mean anything but " honour," in the Apostle's use of the 
 w^ord. 3 " Honour widows that are widows indeed,'' is 
 claimed by some to include support. This is claimed to 
 give countenance to the other view that the word includes 
 support also when applied to the elders. That it clearly 
 does not when used with reference to the widows is shown 
 by the fact that when the Apostle designs to enjoin on the 
 congregation that duty, he used another word [eparkeito) 
 in the same chapter. There was this necessity because 
 tlniee, in his estimation, does not include support ; hence 
 the additional and unmistakable word is used to eujoin a 
 duty which the other did not imply, and which could only 
 be enjoined by a proper word, and it was therefore used. 
 This is conclusive that timee does not mean " support," or 
 *' relieve," as the other word is usually translated ; other- 
 wise this additional injunction would be tautological and 
 unnecessary. Widows are to be "honoured," and "sup- 
 ported ; " elders are only to be " honoured." The fact, 
 too, that the Apostle changes from the word in the six- 
 teenth verse, which undoubtedly means " support," to the 
 word timee, which means honour and does not include 
 
 ^ 1 Peter ii. 17. 3 1 Tim. i. 17 ; 2 Tim. ii. 
 
 2 1 Tim. vi. 1. 20, 21 : 1 Tim. vi. 16. 
 
Not Enjoined in Clear Work. 65 
 
 support, when lie comes to speak of the estimation in 
 which the " good presiding elders " are to he held hy the 
 congregation, is imdeniably conclusive in showing that 
 the elders were not to receive what the Avidows were to 
 obtain, but something else ; and as the widows were to be 
 supported, the elders were not. 
 
 In verse four, " children or grand-children " are taught 
 *' to be dutiful" first, and also to " render a recompense 
 to their progenitors." The injunction was, in the first 
 place, generally, "honour those widows really widows; " 
 and then the children were to be ''dutiful," and then 
 " render a recompense," and not the congregation. So 
 that *'to honour" and "be dutiful" do not mean to 
 "requite their parents." Again, the Apostle recurs to 
 this idea of the " children and grand- children " rendering 
 a recompense, and makes a general statement : " But if 
 any one i^rovide not for his own," he is worse than an 
 infidel.' Here he uses another word [jjronoci) about which 
 there can be no doubt as to its meaning. In one chapter, 
 and the same chcrpter with " timee," and in contrast with it, 
 we have the words representing, " render a recompense,' 
 " provide," " support," and still not one of them used in 
 reference to the elders. This has marked significance. 
 The words used in antithesis with " honour," such as "dis- 
 honour," " despise," " curse," and such like, all show that 
 it cannot have relation to "support" or "maintenance." 
 
 Matt. XV. 4-6 is relied on by superficial readers as strong 
 proof that "honour" means "support." It distinctly 
 proves the contrary. The antithesis to " honour" is dis- 
 tinguished from " a gift " (ver. 5), by which the father or 
 mother miglij: be profited. Then if the son gives this 
 " gift " he is relieved from the law to honour and not to 
 " revile," and he can refuse to do the one and might with 
 impunity do the other, according to the tradition of the 
 elders which " violated the commandment of God." 
 There are many traditions that have the same efiect in 
 
 ^ 1 Tim. V. S. 
 
 6 
 
66 Paying the Pastor. 
 
 these days, and this one of remuneratmg the *' pastors," 
 from "the pastor of pastors " the Pope, down to the worst 
 paid curate, is of that class. The poor widows are not 
 now " supported," in consequence of the pressure on the 
 purses of the people to support the pastor. The " widows 
 are neglected in the daily ministrations," yea, even are 
 Oibliged often to pay their share to the pastor from a 
 miserable pittance which they may call their ovm. 
 
 The associated words prove tiwee to mean otherwise than 
 contributing money. " Counted worthy " is never applied 
 to persons in reference to money or its equivalent, but 
 particularly with reference to esteem, reputation, and is 
 expressive more of a mental than an overt act. It is 
 indicative of something entertained in the mind, and the 
 acts expressive of this mental estimation are stated in 
 other words. ''Neither thought I myself worthy,'' ^ "■ was 
 counted worthy of more glory." ^ *' Paul thoitglit not good 
 to take him." 3 <' God would count you worthy of this." + 
 
 The word *' double," or '* two-fold " as some translate 
 it, precludes the idea of " salary," ** stipend," or "main- 
 tenance ; " otherwise the injunction is never obeyed. 
 
 To some of those who have more appetite than con- 
 science, '' whose God is their belly," 5 the practice of the 
 third century ought to be restored. *' Upon a casual 
 misinterj)retation of this verse was founded the disgusting 
 practice which prevailed in the third century of setting a 
 double jyortion of meat before the presbyters in the feasts 
 of love." -•' That interpretation is, however, about as 
 accurate as the one we are discussing. 
 
 The illustrations define nothing, explain nothing; they 
 do not confine the idea to what the ox eats, or that he 
 should not be muzzled, otherwise the elders should eat 
 straw or should not be muzzled ; nor to money, or food, 
 or raiment, like an ordinary labourer. They simply en- 
 
 1 Heb. X. 29. 3 Acts xv. 38. 5 Kom. xvi. 18. 
 
 2 Ibid, iii.3. 4 2 Thess. i. 11. 
 
 * " Life and Epistles of Paul," vol. ii. p. 447. 
 
Not as an Ox ok a Labourer. 67 
 
 force tlie law which the Apostle gives with respect to the 
 elders. As to the meaning of the law, we are obUged to 
 go back to the words of the law itself. There are different 
 labourers — ox, horse, man ; and different rewards — hay, 
 oats, money ; honour, fame, immortality. They do not all 
 seek to get the same reward. The illustration does not 
 limit the elder to that kind of reward. He is to receive 
 " double honour," and the reward the Good Shepherd will 
 give him. If the ox is to be fed and not muzzled when, 
 he threshes, it does not follow that the same treatment is 
 to be furnished the elders. 
 
 The "labourer" is worthy of his reward, whatever he 
 may agree for, whether it be a " penny a day " or a dollar, 
 he is to get it ; so the elders are to be esteemed worthy of 
 " double honour," for they are also worthy of their reward, 
 not a " penny a day," because the labourer only gets that 
 amount and no " honour." The term " reward " does not 
 in itself determine the kind, whether money, fame, or 
 immortality. The almsgiving hypocrites have their 
 reward.^ The praying hypocrites have their reward.^ 
 The prophets have a reward. 3 There is also the re- 
 ward of the unrighteous. 4 The only other instance of 
 this saying in the Scriptures shows this idea conclu- 
 sively : " And in that house remain eating and drinking 
 the things with them, for the labourer is worthy of his 
 reward." 5 What reward ? Double honour or single 
 honour? Certainly not; but " eating and drinking," and 
 when such things are meant, they are always said without 
 any mistake. The reward is eating and drinking, not 
 because they are in the illustration, but because they are 
 specifically mentioned in the injunction. 
 
 ^ Matt. vi. 2. 3 Ibid. X. 41. 5 Luke x. 7. 
 
 2 Ibid. vi. 5. 4 2 Peter ii. IS-lo. 
 
CHAPTEK XII. 
 
 Thebe is no need of Straining the Common Meaning of " Timee." • 
 
 " There is no need, therefore, of straining the common meaning of 
 the verb (to know—1 Thess. v. 12) into 'care for,' as is commonly 
 done in the commentaries, versions, and lexicons.^' — Dr. Lillie Lange, 
 Commentary, American edit. 
 
 RITICS and commentators all agree that the 
 meaning of Timee in every other jDassage in 
 the New Testament, when it is applied to 
 persons, is "honour." Here, and here only, 
 do some of them twist it a little to make the word mean 
 something else ; once in thirty times. This would be odd 
 on any other subject ; but people are so permitted to 
 pervert Scripture, that it seems to be quite in harmony 
 with a pious reputation to pervert the truth for the sake 
 of a class or sect.''' The class or the sect will in general 
 
 * Dr. George Campbell says: " The canons, originally intended to 
 prevent any under the denomination of clergy from being idle, were 
 construed in such a manner as though they had been intended to 
 prevent any under the denomination of clergy from being indigent. 
 And the reason they gave for the rule was, lest such clergymen should 
 be compelled by necessity to acquire a livelihood by manual labour, 
 and thus derogate from the dignity of the priesthood. Idleness, in 
 their apprehension, was in no way derogatory ; manual labour was. 
 FauVs notions were surely very different ; for he did not think that he 
 brought any disgrace on the apostleship when he worked with his 
 hands at the humble trade of tentmaking." — Lecture xi., on " Eccle- 
 Biastical History," p. 201. 
 
 But what if there is a difference between Paul and the clergy? 
 
As USUALLY Taught. 69 
 
 applaud, no matter how perverse and unreasonable the 
 interpretation may be. Conybeare and Howson (Church of 
 England) say : " Tbnee here seems (from the next verse) to 
 imply the notion of reward." ''- But what would ''it imply " 
 without the '' next verse " ? We must assume that with- 
 out the "next verse" it would not imply the "notion of 
 reward." It only in the learned authors' views " seems " 
 to imply it. Certainly a very weak word to express a law 
 claimed to be positively enjoined by more daring pens. It 
 certainly does not imply a pecuniary reward ; hence the 
 hesitance of the writers to say that it " imphes " it, it 
 only " seems" to. This is more candid than is usually 
 found in comments on this verse. The text states a 
 "reward," and that reward is expressly said to be 
 "honour." It does not need to call in the aid of the 
 next verse to find that out. 
 
 Lange's (Lutheran) Commentary on 1 Tim. v. 17, and 
 1 Tim. vi. 1, is as follows : " The Timee which he claims 
 for them (the elders) is not merely a pecuniary support, 
 but the esteem due to them." " Count their own masters 
 worthy of all honour," it is said. " Almost the same literal 
 injunction given in regard to the presbyters in chapter v. 17. 
 The Apostle points to a timee which dwells in the heart, 
 and is thence exhibited in the words demeanour, conduct." 
 But where is the ''pecuniary support" in "almost the 
 same literal injunction" concerning the servants and 
 masters ? There is a great difference, can any one tell 
 why? "The legs of the lame are not equal," Solomon 
 
 Which is right? Paul's law or the clerical law? The congrega- 
 tions were then as numerous, more so than they are now ; for 
 instance, at Jerusalem, three thousand, and had enough of wealth 
 to pay their teachers, either at Jerusalem or at Antioch, where 
 there was a '• great multitude ; " or at Ephesus, or at Corinth, or at 
 Thessalonica ; and yet, when did they " take up a collection for 
 the teachers " ? There is error somewhere ! Teachers had to eat 
 and drink and live then as now, and there was no miraculous inter- 
 ference ordinarily in their behalf ; they had consequently to live by 
 their own labour or by the aid of others. The latter was prohibited, 
 and the former was the only course left to them, which they followed. 
 
 * " Life and Epistles of Paul," vol. ii. p. 457. 
 
70 Paying the Pastor. 
 
 ssijs; and so can we. The answer is given by Dean Alford 
 in reference to another subject: "Had it not been for 
 ecclesiastical considerations, we should never have heard 
 of such a meaning for the words." * If any one but a 
 commentator on the Scriptures would write such contra- 
 dictions and absurdities he would be ridiculed out of all 
 respectable society. 
 
 Dr. Davidson (Congregationalist) says : " The word 
 translated honour (timee) means maintenance, or support, 
 as the context clearly shows. But we have never heard 
 that ruling elders received a maintenance from the church 
 over which they presided ; yet they are the very ones who 
 are said to be worthy of ' double honour ; ' namely, the 
 good presiding elders. They are never paid for their 
 services in governing. None but the preaching presbyters 
 receive remuneration." t 
 
 Timee, according to the learned and usually candid doctor, 
 does not in itself mean *' support or maintenance ; " but 
 it does nevertheless, " as the context clearly shows." We 
 have already considered the force of the " context " to find 
 it does not add anything by way of explanation, as to the 
 meaning of the injunction. It only enforces the injunction, 
 whatever it may be in itself, by reference to cases bearing 
 some analogy. 
 
 Dean Alford (Churchman) says, on the text : " Let the 
 presbyters who well preside be held worthy of double. . . . And 
 evidently it is not to be taken in the mere literal sense of 
 double, but implies increase generally — Jionour, from other 
 considerations, as well as from the context here, it is 
 evident that not merely honour, but recompense is here in 
 question ; but the word need not be confined to that mean- 
 ing ; honour and honour's fruit may be both included in 
 it." This verse (18) it is, which makes it " extremely 
 probable " that '* honour'' above refers to the *' honorarium 
 of pecuniary recompense." And he says on verse 20 : 
 
 * Commentary on 1 Tim. v. 20. 
 t Davidson's "EccL Pol.," p. 153. 
 
To Give to the Pook. 71 
 
 " Had it not been for ecclesiastical considerations, we 
 should never have heard of such a meaning of the words." 
 This we judge to be literally true ; if he had said the same 
 of the text ! It is the " context " that makes it *' extremely 
 probable" that "honour" refers to something which is 
 not '' honour ; " but to a curious thing stjded *• the honor- 
 arium of pecuniary recompense." That '' context " serves 
 a wondrous purpose ! 
 
 Thomas Witherow (Presbyterian, and Professor of Church 
 History, Londonderry, Ireland), in his work on the '* New 
 Testament Elders," only adduces this text as authority for 
 remunerating them. He says : " The elders of the congre- 
 gations were entitled to remuneration for their services. 
 The 'honour' of 1 Tim. v. 17, whatever else it means, 
 certainly includes substantial recompense, otherwise the 
 reason which the following verse assigns for the injunction 
 is entirely out of place,"'''' The "following verse" with 
 this writer plays an important part also. " Whatever else 
 it means," whatever else this word means, it " certainly 
 includes substantial recompense." We can say it certainly 
 does not, and we have given our reasons. The one, the 
 only, reason assigned here for the professor's conclusion is 
 entirely out of place. 
 
 John Wesley (popularly sup^Dosed to have been a Metho- 
 dist) says : '* A more abundant provision, seeing that such 
 will employ it all to the glory of God ; as it was the most 
 laborious and disinterested men who were put into these 
 offices, so whatever any one had to bestow in his life or 
 death was generally lodged in their hands for the poor. 
 By this means the churchmen became very rich in after 
 ages, but as the design of the donors was something else, 
 there is the highest reason why it should be disposed of 
 according to their pious intent." " Double honour," with 
 our commentator, means " a more abundant provision," 
 it would seem ''for the poor; " and this " i^ious intent" 
 should be carried out. But is it ? 
 * Page 10 
 
72 Paying the Pastor. 
 
 President Alexander Campbell (Disciple of Christ), of 
 Bethany College, Virginia, U.S., says in the appendix to 
 " Living Oracles," p. 82 : " Honour, timee, honour. Many 
 instances can be adduced from Greek writers, showing 
 that timee (honour) is used to represent reward, stipend, 
 maintenance, as well as from the New Testament. To 
 honour one's parents is not merely to reverence, but to 
 maintain them when they need it. Double honour, com- 
 pared with that bestowed upon widows, indicates greater 
 liberality or su^^port. It is used for price, reward — Matt. 
 xxvii. 6, also in verse 9 ; Acts iv. 34, v. 2, 3, vii. 16, xix. 
 19; 1 Cor. vi. 20, vii. 23; &c. Thus it is often found for 
 price, reward, maintenance. In all it is found forty-three 
 times." It would be very difficult from all this to deter- 
 mine what the word means. He says it means " honour." 
 As a lexicographer such is the definition he gives ; 
 but '* timee is used to represent reward, stipend, main- 
 tenance," in the " New Testament," and yet there is not 
 one instance where it is so used '*to represent stipend, 
 maintenance," m the N'ew Testament, if it is properly 
 translated. One can easily determine by reference to the 
 passages he cites, and already quoted in a former chapter ; 
 *and there are no others, not one of which can be trans- 
 lated " stipend or maintenance." 
 
 The rule which the learned president has given when 
 discussing the meaning of haiMzo will apply here. " If," 
 he says, "it means sprinkle or pour, then read sprinkle or 
 pour in English where the Greek word occurs, and see 
 whether it will make sense in every passage ; and all the 
 people ' were sprinkled of him in Jordan, confessing their 
 sins.' ' It ought to, if it is a correct rendering." Thus 
 try " stipend " or " maintenance " in the passages referred 
 to, and observe what sense they make : " And brought the 
 [ibices) ' stipend ' or ' maintenance ' of the things that were 
 sold." 2 He produces not one of the " many witnesses " 
 which he says can be adduced from " Greek writers." We 
 » Matt. iii. 6. ' Acts iv. 34. 
 
As Taught by Errotic Fathers. 73 
 
 apprehend they would all turn out as devoid of application 
 to the question as the ones from the New Testament. 
 They are all of a similar kind. When applied to 2^<^^'sons 
 the word always means honour ; when to thiuf/s, price, 
 value, or cost. Mr. Campbell's statements in the " Christian 
 Baptist '' (p. 354) on the same subject are quite as erro- 
 neous, and illustrate the force of prejudice and early asso- 
 ciation on an otherwise strong and learned mind. He 
 says : "The deacons attended to all pecuniary matters, and 
 out of the same fund three sets of tables were furnished. 
 These were the Lord's table, the bishop's table, and the 
 poor's table." " The aged, feeble, and helpless are taken 
 care of by the brethren. The indolent, slothful, and bad 
 economists are censured, admonished, and reformed, or 
 excluded. The Lord's table is constantly furnished. The 
 bishop's wants and necessities always supplied, and no one de- 
 prived of necessary good." " In this view of the deacon's 
 office we cannot but concur with the saijiwjs and views of the 
 primitive fathers, who considered the deacons as the trea- 
 surers of the congregations, and as appointed to the service 
 of tables, viz., the Lord's table, the poor's table, and the 
 bishop's table " (p. 336). 
 
 The authority referred to accounts for the error. It is 
 not "the inspired" word, but the "primitive fathers;" 
 for the most part as dogmatic and perverse a set of men 
 as ever corrupted and misrepresented original Christianity. 
 The Scriptures say nothing of the " bishop's table." That 
 phrase is a human coinage to represent a new and a human 
 invention. The deacons of the New Testament never served 
 such a table. 
 
 With reference to this particular inaccuracy, I would 
 commend to all readers the following words, taken from 
 the next column in the " Christian Baptist," p. 356. He 
 asks what is gained with respect to a certain affirmation 
 he had made, and he says : " I answer, accuracy in noticing 
 the meaning, and correctness in applying the sentiments of 
 Scripture. A loose and indiscriminating citation of Scrip- 
 
74 Paying the Pastor. 
 
 ture words, without regard to their Scriptural meaning, is 
 the cause of nine-tenths, at least, of the errors of this age. 
 And I would not prove a Scriptural truth by my quoting 
 a Scriptural passage, for the sake of the dearest sentiment 
 I hold. Some quote the Scriptures as if they thoiujht it was 
 right to bring evert/ word that can he cited from, any similarity 
 in proof of a favourite point. Now a good cause is often 
 more injured by one misapplied text than it can be aided 
 by a dozen of good arguments. On this poifit I would he 
 ■precise even to squeamishness. I would, in other words, ob- 
 ject as much to a citation of Scripture, made at variance 
 with the design of the passage in aid of my own most 
 favourite topic, as I would to an erroneous argument 
 advanced by an opponent." 
 
 I think I have fairly let commentators speak for them- 
 selves. 
 
CHAPTEE XIII. 
 
 Only one other Passage appealed to. 
 
 Let him that is taufjht in the icord participate xcith the teacher in 
 all good [works].'' — Gal. vi. 6. 
 
 HEEE is one other passage of Scripture that 
 is claimed as authority for the payment to 
 teachers of a salary by the congregation taught. 
 Because a salary is a " good thing," therefore 
 Paul enjoins amongst other "good things" the giving of 
 a salary, contracted for, arranged and understood before- 
 hand ; so that, if it is not given afterward willingly, it can 
 be forced by law. It does not matter to some people how 
 interpretations represent one Apostle to contradict another, 
 or even the same Apostle to contradict himself, so long as 
 a point is gained or an argument apparently answered. 
 The " Harmony of the Gospels " has been a fruitful theme, 
 and has exhausted much learning in establishing the fact 
 that the Gospels of Matthew, Mark, Luke, and John, 
 harmonize. A very useful work might be written in answer 
 to those who claim to be friendly to apostolic inspiration, 
 but who have misrepresented them by erroneous transla- 
 tions or interpretations of the apostolic teaching, and have 
 made one Apostle appear at variance with another, or an 
 Apostle at times at variance with himself. This ought to 
 be avoided. That kind of interpretation and translation 
 
76 Paying the Pastor. 
 
 has encouraged sceptical tendencies, and is the last thing 
 the friends of truth ought to be guilty of. 
 
 The passage referred to is Gal. vi. 6 : " Let him that is 
 taught in the word communicate with him that teacheth 
 in all good things." We would translate as follows : " Let 
 him tha,t is taught in the word participate with the teacher 
 in every good irorZr." There are two important words 
 different in these translations. The word *' communicate " 
 changed to ''participate," and the word "things" to 
 "work." The word "participate" represents hoinoneito 
 in the original. The word "things" stands for no dis- 
 tinct word in the original. AgatJwis is translated " {jood 
 things " in the Common Version. I translate it '^ good 
 works. " 
 
 Now, if this passage is held to mean, as is commonly 
 claimed, that the person taught is to pay his teacher, then 
 Paul contradicts himself when it is compared with Acts 
 XX. 35 ; and Paul contradicts Peter, who wrote also to the 
 Galatians,^ when this is compared with 1 Peter v. 3. Such 
 a result should be a reminder that something is wrong 
 somewhere ; not in the Apostles certainly. Where then ? 
 Why in the Apostle's translator or interpreter ! The trans- 
 lation we present makes everything and every person 
 harmonize ; and it is also in harmony with the context, 
 and all other Scripture. Koinoneo is "to have a thing in 
 common, have a share of a thing with another, to take 
 part in a thing, to go shares with, have dealings with a 
 man " — to do an act in common with another. 
 
 Participate is a better translation in this place than 
 " sharing " would be, and exactly represents the original. 
 It is not "sharing" when one gives one thing, and 
 another some other thing in return as an equivalent. 
 When two or more jointly or unitedly give, they " share " 
 in giving ; when two or more jointly or unitedly receive, 
 they "share" in receiving; but when one " gives," and 
 another "receives " what is given, and at the same time 
 » 1 Peter i. 1 
 
Teacher and Taught Joint Workers. 77 
 
 the giver becomes a receiver of something as an equivalent, 
 then it is not sharing in giving or receiving, for each does 
 only one thing relating to one subject ; but in sharing, 
 two or more persons are joint in one action, do the same 
 thing, and for one and a common object or purpose. 
 
 The word translated in the Common • Version ''com- 
 municate " has two ideas resulting from its use — based 
 alwaj^s on the ground idea of "sharing;" one is to 
 " participate," the other is to " contribute ; " both alwaj^s 
 in common. The participation is a common or united 
 partaking, and the contribution is a common or united 
 giving. The context has to determine which word is to 
 be used, depending on whether something is bestowed or 
 something is received, enjoyed, or participated in. If the 
 taught is to " share " with the teacher '* in all good," not 
 *' of all good," the teacher is to contribute his *' share " as 
 w^ell as the taught, and the idea commonly attached is 
 reversed or modified. To say the taught is to "con- 
 tribute " " in all good " is not very sensible ; but to say 
 that the taught is to " participate " *' in all good " is quite 
 reasonable and in harmony with the context. The original 
 word is in the Common Version translated distributing ^ and 
 once communicated.^ In all other instances it is partakers.^ 
 
 The other word is '' goodi,'' something which must also 
 be determined by the context. The context in this 
 instance is "burdens," verse 2; "work," verse 4; 
 " burden," verse 5 ; " doing well," verse 9 ; and " do 
 good" (a//rtf/<o?i), verse 10. ''AgatJios, good.; since agatkos 
 merely denotes good in its Jdnd, it serves as an epithet to all 
 sorts of nouns, as opposed to hakos, bad in its kind. In 
 Homer, usually of persons, especially with the action of 
 brave. Hence it became the usual epithet of heroes, and 
 later was used pretty nearly equal to noble, opposed to base, 
 ignoble. But in Attic, more usually in moral signification, 
 .good, virtuous.'' The words are eii pas'in agathois ; '^in all 
 
 I Rom. xii, 13. » Phil. iv. lo. 
 
 3 Rom. XV. 27 ; 1 Tim. v. 22 ; Heb. ii. 14 ; 1 Peter iv. 13 ; 2 John II. 
 
78 Paying the Pastor. 
 
 good," not " of all good." The translator, with the view 
 of supplying the iwun to which the word agatlwis " serves 
 as an epithet," should look to the context and not to his 
 imagination ; and the natural word to supply is *' works," 
 and not "things." It is "work" — "doing" something 
 that is spoken of — which is in fact the governing idea 
 both before and after, and should therefore be supplied. 
 Is it better to say " do {a/jathois) good " things, or to say 
 •' do good works " ? Hence the person taught is not to 
 let the teacher do all the good ; but he is to share or 
 participate with the teacher " in every good work.'' 
 
 The common idea is foreign to the subject and the con- 
 text, and the text is made to do duty in supporting a 
 practice otherwise plainly condemned in the Scriptures. 
 The form of the word is not agatha, but agatlwis. The 
 w^ords ta agntha, as a technical expression, are explained 
 to mean " the goods of fortune, wealth, advantages," or 
 " good fare, dainties." Ta agatha are said to mean " good 
 things" (Parkhurst). Literally, ta agatha means "the 
 goods." The article ta makes all the difference in that 
 connection ; like the article hoi in hoi polloi, or the 
 English article the, in '* the deep," when we intend to 
 express sea or ocean, by that form of words ; but without 
 the article the it would simply be " deep " something, to 
 be determined by the context, as jwUoi without the hoi 
 would simply be "many" something, not the technical 
 expression " the many," the crowd, the multitude. 
 
 Let the reader turn to Gal. vi. 10, and read it with 
 " things" or " works " or " deeds," and see which would 
 make the better sense. Turn also to Luke xii. 18, for an 
 instance of ta agatha ; and see if the words, as well as 
 the context, do not settle their meaning. " I will pull 
 down my barns and I will build larger ones ; and there I 
 will store all my produce, and my good things." Turn 
 also to Matt. xii. 34, where we have agatha without the ta, 
 and say whether it can be there translated " benefits " or 
 *' goods of fortune," or, strictly speaking, even " good 
 
Teacher to Share with Taught. 79 
 
 things." Is it not accurate to say, '* How can you, being 
 evil, speak good ivords " ? Words are what are spoken. 
 ** Ideas " are expressed by words ; or even " thoughts " 
 would be a more appropriate term than "things" to 
 supply, because of the context. We have the very word 
 {wjathois) under discussion in 1 Peter ii. 18 : " Let ser- 
 vants be subject to their masters with all respect, not only 
 to the (af/athois) good (tJiim/s) and gentle, but also to the 
 perverse." How perverse it would be to insist on "things" 
 being supplied instead of "masters," the subject of 
 observation as shown by the context ! One translator 
 translates : " Let him that is instructed in the word 
 share with his instructor in all good things." " Does that 
 not enjoin on the teacher the obligation to allow the 
 taught to "share" with him "in all good things," or 
 "in all good things" which the teacher possesses? 
 
 But if it is said: "Let him that is instructed in the 
 word share with the teacher in all good works," is it not 
 intelligent and intelligible ? That is, the teacher should 
 not be asked to do all the " good work," and the taught 
 do nothing ; but the person taught should unite with the 
 teacher, or participate with him " in every good work," 
 and not throw all the labour or burden of "visiting the 
 widows and fatherless in their afflictions," or in visiting 
 the sick, the needy and distressed in general, on the 
 teacher's shoulders, but the taught ones should do their 
 share, should work in common in this service, and not 
 leave one, and that one the teacher, to do all. This is 
 largely the practice of modern times. The people pay 
 a man to teach them, and he is expected also to do 
 nearly " every good work " besides : except raise the 
 money to pay himself. Even that work has to be done 
 by the poor pastor at times. Read carefully the first ten 
 verses of Gal. vi., with this translation included, and 
 judge whether it does not better suit the surroundings 
 than the old one. The words, however, expressing the 
 * Anderson. 
 
80 Paying the Pastor. 
 
 injunction are to determine what it means ; and do tliey 
 not, as we have been at pains to show, clearly express a 
 law different from one to support teachers. We think 
 they do ; and doing so, they are in harmony with all 
 other Scripture. But "all good things" cannot be said 
 to mean money only ; although Solomon says " money 
 answereth all things." The taught ones ought to recipro- 
 cate, and amongst the '* good things " given to the 
 teacher, give him the lessons we have ascertained the 
 Scriptures teach on this important subject. They cannot 
 do better. 
 
CHAPTER XIV. 
 
 1 
 
 1 
 
 A Number of Teachers in every Congregation of Christ. 
 
 " We have many members in the same body, but all members have 
 not the same function." — Eomans xii. 4. 
 
 HE number of teachers found in every Chris- 
 tian congregation prechides the idea of any 
 paid chiss in the service of teaching.''' Pro- 
 testants technically confine the pay to the 
 teaching; b::t practically they pay for praying, praising, 
 visiting, almsgiving, and worshipping ; for without the 
 
 * " We are strongly inclined to believe that the Eedeemer meant to 
 provide for the perpetuity of several elders in each Christian society 
 under all ordinary circumstances. The condition of the times when 
 Christianity was established in the world was not so peculiar or 
 unique as to warrant the idea of its requiring a company of elders 
 in newly-formed bodies, to the exclusion of succeeding ages.'''' — Dr. 
 Davidson, p. 291. 
 
 " Let it be proved," says Isaac Taylor (rare instances, if indeed 
 there are any such excepted), " that primitive churches generally, like 
 our modern congregation, were served by a single clerical person. 
 This can never be done " (p. 281). 
 
 " It is to be observed also that we have no instance of the appoint- 
 ment to a church of a single presbyter. Everywhere they are spoken 
 of as a body. See Acts xi. 30, xv. 4-6, xx. 17-28, xxi. 18 ; Phil. i. 1 ; 
 Jas. V. 14," — " Missions, Apostolic and Modern," p. 281. 
 
 " At first it aj^pears from the descrij^tion of the practices of the 
 church in 1 Cor. xiv. 26, the work of oral teaching, whatever form it 
 assumed, ivas not limited to any body of men, but was exercised 
 according as each man possessed a special charisma for it." — 
 Smith's Diet,, Art. " Bishop," p, cv, 
 
 " The continued oversight of the brethren by elders is indeed the 
 
82 Paying the Pastor. 
 
 paid parson or pastor, these services, for the most part, 
 would be very little attended to, especially those con- 
 nected with public worship. Eoman Catholics carry the 
 idea to its legitimate extent, and deliberately pay for 
 prayers, praises, worship, even going so far as to pay for 
 masses or prayers for the souls of the dead. Christians, 
 as taught in the New Testament, worshipped, prayed, 
 sang praises, gave their alms, visited the sick, clothed the 
 naked, and fed the hungry, not because they were paid 
 in money or money's worth to do such works, but because 
 it was the will of the Master, because the love of Christ 
 constrained them. They looked to the *' recompense of 
 the reward" — "Inherit the kingdom prepared for you 
 from the foundation of the world." ^ 
 
 Why should not the man of intellect help his less 
 intellectual brethren, the man of knowledge his ignorant 
 brethren, the man of strengtli his weak brethren, the 
 man of prayer pray for his erring brethren, the man of 
 song sing with his brethren in praising God, the man of 
 speech teach, exhort, admonish all his brethren in words 
 of enlightenment, encouragement, and fervent zeal; freely, 
 voluntarily, and willingly ? If it is praiseworthy for a 
 
 ^ Matt. XXV. ?A. 
 chief part of their office. What is especially required is not so much 
 the preaching of a sermon on the Sabbath as the performance of 
 numerous duties in watching over and guiding the flock. These 
 demand the wisdom, talent, and time of various individuals, that 
 they may be rightly discharged. A greater imjDression would be 
 produced on the surrounding population. Every member of a 
 Christian church is a witness for Christ ; and many disciples together 
 give forth a united testimony on behalf of truth far more effective 
 than their separate influences. A plurality of elders, situated in the 
 midst of a congregation of disciples large and prosperous, are as a 
 light set on a golden candlestick. The entire society so constituted 
 sends forth the gospel by which sinners are converted, and the multi- 
 plied believers form themselves into new churches. In this method 
 the gosjyel tvas spread in early times. . . . The large influences issu- 
 ing from such a company arrested the attention of the worldly, the 
 careless were awakened, the unreflecting began to meditate and 
 pause. The spectacle of a body compact and harmonious, steadily 
 holding forth the "Word of Life, must throw on it the eyes of men." 
 — Dr. Davidson, p. 283. 
 
Obstructs Benevolence of the Intellect. 83 
 
 Christian to help the poor, the sick, and the friendless 
 with this world's goods, why not help the weak-minded, 
 the faint-hearted, and the discouraged with the " bread 
 of life " for strength, the *' waters of life " for refreshment, 
 and the hope of eternal life for encouragement, " without 
 money and without price " ? Is the latter work not as 
 noble, dignified, and Christian-like as the former ? 
 
 All work in the congregations of Christ is voluntary, 
 willing, and free. Prayer, praise, worship, in partaking 
 of the Lord's Supper, teaching, exhortation, and contri- 
 bution for the gospel and for the poor, were all unbought, 
 unremunerated, unpurchased, and ought to be unpurchas- 
 able services — all should be done " not mercenarily, but 
 freely." There is not an instance in the New Testament 
 of any service in the congregation of Christ, of any kind, 
 ever having been paid for with the approval of the Holy 
 Spirit speaking through the Apostles. This will appear 
 strange in an age in which the *' door will not be shut for 
 nought ; " and when it can be said, as was said of Zion of 
 old, " The heads thereof judge for reward, and the priests 
 thereof teach for hire, and the pjrophets thereof divine for 
 money : yet will they lean upon the Lord, and say. Is not 
 the Lord among us ? none evil can come upon us." ^ 
 
 To show that the state of things existing in the Apostles' 
 days was different to w^hat it is now, it is only necessary 
 to refer to the open fact that, instead of "the bishop" 
 then presiding over a diocese or a number of congregations 
 as now, one congregation was presided over by a number 
 of bishops.* What has produced such a remarkable 
 
 I Micah iii. 11. 
 * " We are prepared to prove from the New Testament that there is 
 no example of a single pastor, with deacons under him, being consti- 
 tuted by the Apostles for ruling a church. If there be any such 
 instance let it be exhibited. It is easy to reason, from the smallness 
 of the work to be done in so many places, the scarcity of suitable 
 persons for settled rulers, and the necessity of unfixed officers for 
 preaching abroad ; but such circumstances are nugatory when brought 
 against palpable evidence of the fact being otherwise. Besides, it is 
 unfair to conjure up small churches in the apostolic period, for the 
 
84 Paying the Pastor. 
 
 change as this ? Supposing we have bishops now after 
 the New Testament kind — which I do not admit except for 
 the present argument — should they not be and do as New 
 Testament bishops were and did ? The change in numbers 
 has chiefly arisen from the fact of the impossibihty of 
 paying so many such large salaries as they generally 
 obtain. Indeed, in some places, the " churches " interested 
 cannot have a bishop until they first have a sufficient fund 
 invested to produce an annual income sufficient for an 
 annual salary to maintain the rank, dignity, and social 
 position of the " office." 
 
 purpose of setting one pastor over them. The established churches of 
 that day were not ordinarily small." — "The Ecclesiastical Polity of 
 the New Testament unfolded," p, 15. 2nd edit. By Samuel Davidson, 
 D.D. of the University Halle, and LL.D. 
 
 " But what shall we say of the asseveration that many stated in- 
 structors are useless, and that the pulpit can be as well supplied by 
 one as by a dozen ! This is a new discovery. One man can teach as 
 icell as twelve ! Theology is a vast science. It is fitted to exercise 
 the noblest powers of man. It may be treated in various methods. 
 It consists of different departments ; besides, the talents of preachers 
 are diversified. No one excels in all the duties which devolve on the 
 eldership. Some excel in exposition, others in appeals to sinners, 
 others in administering consolation, others in refuting and silencing 
 gainsayers. The field is immense. The capacity of human beings 
 is limited. There is, therefore, the greatest wisdom in employing 
 various gifts in the ministerial work, because one man is not fitted 
 for all, not capable of performing all things well. ' One may supply 
 a pulpit as well as twelve.' So we are informed. But will the writer 
 be so bold as to affirm that the ' supply ' will be one-twelfth part as 
 good? To pass over the amount of supply in the two cases, what 
 shall we say about the quality of it ? Can the people be as well in- 
 structed ? Can they have the same variety furnished to them ? Can 
 th y be alike edified ? Will one man adapt himself to the intellectual 
 and spiritual tastes with the like faculty as twelve ? There are 
 various modes of supplying a people. Some preachers give them the 
 same thing ttsque ad nauseam. Others fling forth crude, undigested 
 matters, which come into minds without preparation. Others deal 
 out dry, intellectual food, and the feelings are starved. Others stimu- 
 late the emotions with incessant appeals, and the understanding 
 receives no nourishment." — Dr. Da\idson, p, 284. 
 
 I may ask : If there were so many teachtrs in a congregation, how 
 could they all be paid ? There is the difficulty ! The money would 
 not be plentiful enough for that, so only one must be allowed to 
 teach ; and thus in one act violate a direct command of Christ, in 
 " not admonishing one another," and in receiving instead of giving. 
 However, this learned doctor pretty correctly describes the system, 
 and as he is a "Doctor of Divinity," some may be willing to hear him. 
 
Cultivates the Vanity of Pre-eminence. 85 
 
 The bishops and elders being vohmtary workers were 
 numerous, and were found in every congregation in 
 apostoHc times.^ In Ephesus are found the "bishops," 
 the " elders of the congregation." ^ The ** elders" in the 
 Jerusalem congregation are frequently referred to in Acts 
 XV. Paul tells Timothy, '* Let the elders that rule well be 
 counted worthy of double honour ; " not one or two only, 
 not the "teaching elders " only, but distinctly the " ruling 
 elders." 3 Titus was as apostolic companion and labourer 
 to appoint " elders" in every city in Crete.4 James in- 
 structed the brethren to call for " the elders of the con- 
 gregation." 5 Peter enjoins upon the " elders among" the 
 brethren to whom he wrote in various countries, *' Feed 
 the flock, . . . not mercenarily, but freely." ^ 
 
 All these Scriptures abundantly establish the fact that 
 the '-'bishops" and "elders" in each congregation were 
 too numerous, so to speak, to mention by name. There 
 is not the name of a " bishop " in New Testament times 
 given to us. The reason is there was no one man who 
 had any such "pre-eminence" among his brethren that 
 he could be singled out and named " the bishop," as a 
 bishop can in these days, unless indeed it was "Diotrephes, 
 who loved to have the pre-eminence among " his brethren. 7 
 
 The " teachers" also were numerous in each congrega- 
 tion."' There were Paul and Barnabas at Antioch, 
 teaching and preaching, with many others, the word of 
 
 ^ PhU. i. 1. 3 1 Tim. v. 17. 5 James v. U. 7 3 John 9. 
 
 = Acts XX. 17-28. 4 Titus i. 5. ^ i peter v. 2. 
 
 * From an article in the " Christian Quarterly ' (July, 1875), on 
 "Vaticanism," by Isaac Errett, I extract the following: "1. The 
 Church of Christ in apostolic times was an equal brotherhood of 
 believers. All were royal priests in the house of God. In their local 
 assemblages the rule was patriarchal — men of years and wisdom by 
 general consent exercising a fatherly oversight of the flock, not by 
 constraint, but willingly ; not for filthy lucre, but ef a ready mind ; 
 not as lords over God's heritage, but as examples to the flock. These 
 presbyters divided among themselves the labours of ruling, preaching, 
 and teaching. Yet there were those even then, Hke Diotrephes, who 
 loved to have the pre-eminence over others, who supposing that gain 
 was godliness, were disposed to make merchandise of the truth." 
 
86 Paying the Pastor. 
 
 the Lord," ^ and also certain "prophets and teachers." ^ 
 God set in the congregations " thirdly teachers." 3 Paul 
 tells the Hebrews they had had time enough '* to be 
 teachers." 4 
 
 '' Leaders" also were in the plural number in Jerusalem,5 
 and two were named, Judas and Silas, and the Hebrew 
 Christians were commanded to ** yield to their leaders and 
 be persuaded" by the word of God they spoke. " Eemem- 
 ber your leaders, those who spoke to you the word of 
 God." '* Salute all your leaders." ^ 
 
 There was one " president" in the congregation in its 
 assembled capacity for the time being.? The system was, 
 " Let all things be done with propriety and in good order;" ^ 
 " For God is not the author of confusion, but of peace, as 
 in all the assemblies of the saints." 9 
 
 It would not be an easy burden on the congregations to 
 have to pay all these "bishops," "elders," "teachers," 
 "leaders;" and we cannot see a good reason why all 
 should not be entitled to remuneration, if one is. If all 
 do their duty, they must all serve in some work, do some 
 service ; do their part of labour associated with congrega- 
 tional worship and services. It is urged, though, that 
 only those who " especially labour in the word and 
 doctrine " ^° should be remunerated. Yet even this 
 passage indicates plurality in those who laboured " in the 
 word and teaching," or in other words, in " preaching " 
 and " teaching " — " they" who labour are especially to be 
 considered, not one only, but more than one. Paul 
 enjoined on the Thessalonians to " have regard for those 
 who labour among you, and that you esteem them very 
 highly in love for their work's sake." " 
 
 Plurality abounds everywhere. The " one man system" 
 is an unknown system in the apostolic days. It is an in- 
 novation, an idea of priestcraft, a practice of the " apos- 
 
 ^ Acts XV. 35. 5 Acts xv. 22. 9 Ibid. xiv. 33. 
 
 2 Ibid. xiii. 1. 6 Heb. xiii. 7, 17, 24. '° 1 Tim. v. 17. 
 
 3 1 Cor. xii. 28 ; Eph. iv. 12. 7 Rom. xii. 8. " 1 Thess.v. 12, 13. 
 
 4 Heb. V. 12. 8 1 Cor. xiv. 40. 
 
Perverts Scripture Interpretations. 87 
 
 tasy." Wherever the *' apostasy "Ms found, there is this 
 departure manifested. AVhere the system of the New 
 Testament, the Christian system, the system of Christ is 
 not found, there is the " apostasy " showing itself. The 
 chief causes of this departure from the original system 
 were the imitation of the civil societies which were 
 numerous and influential in the Eoman Empire during 
 the first centuries of the Christian system ; and the in- 
 ability, as soon as pay was attached to the teaching and 
 other work, of the congregations to meet the demands of 
 all. Hence, in course of time, instead of all being paid as 
 at one time since the apostolic days, the presidents only 
 were paid, and so the present system was developed. 
 
 Most Scripture interpretation for centuries has been 
 based upon the assumption that this system was right ; 
 and for the most part by those actually profiting by the 
 system. We do not wonder at orthodox translations and 
 commentaries. " Ecclesiastical considerations " have had 
 a mighty influence in the formation of thought and in the 
 development of scholastic theology. Disinclination to do 
 duty, and the disposition to throw off obligations of an 
 important and serious character on the one hand ; grasping 
 pretensions and mercenary motives on the other hand, in 
 the course of two or three centuries at most, led the people 
 at large to acquiesce in what was deemed a pleasant and 
 profitable arrangement of things. The ultimate develop- 
 ment of this " apostasy " as seen in the Eoman, Greek, 
 and Anglican sects, are all substantially traceable in 
 history to this beginning. The "man of the sin," this 
 sin — " the mystery of iniquity," this mysterious miquity of 
 teachers, teaching obedience to a book of laws which 
 condemns themselves while they are condemning others, is 
 inexplicable except on the view that the "Devil goes 
 about like a roaring lion seeking whom he may devour." ^ 
 
 ^ 2 Thess. ii. 3. ~ 1 Peter v. 8. 
 
CHAPTER Xy. 
 
 
 No Person analogous to " the Pastor " to be found in Apostolic 
 Congregations. 
 
 " Ye may all prophesy one by one. . . . He that prophesieth speaJceth 
 untomen to edification and exhortation and comfort."— I Cor. xiv. 31. 
 
 HE manner and order of edification in a con- 
 gregation of Christ exhibit a condition of 
 things utterly incompatible with the claim 
 that any one person in the congregation stood 
 in the relation now understood of *' the pastor '' to " the 
 people." No such person is named in New Testament 
 history. It never appears that any congregation had set 
 over them any person who occupied a position analogous 
 to that of " the pastor" of the present day. No congrega- 
 tion ever called any person to any such position. No 
 congregation ever paid any man in such relation with 
 apostolic approval. No contribution was ever made by 
 any congregation to pay the " stipend " or " maintenance " 
 of any person entitled because of the existing relation of 
 bishop, elder, pastor, or teacher of the congregation. If 
 such person ever had an existence, if such a state of things 
 ever existed, if such a relation ever took place with the 
 sanction of the Holy Spirit, the name would have been 
 given, the condition expressed, the fact pointed out in 
 some form of words. So important a feature could not in 
 
Certain Classes not PASTor.s. 89 
 
 the nature of things he passed over, no more than it can 
 no^y. 
 
 It is impossible to write the history of a sectarian 
 *' church " now, without this being the chief feature of 
 observation. 
 
 James, at Jerusalem, was not "the pastor "of the con- 
 gregation there. It is all imagination to say he was. The 
 congregation at Jerusalem had '' the ai30stles' teaching," 
 not the teaching of *' the pastor " apostle.' The brethren 
 at Antioch took up a collection to relieve the brethren in 
 the time of a famine, " and they sent it to the elders by the 
 hands of Barnabas and Saul." ^ The contribution was not 
 sent to the "pastor." He was not there. Timothy was 
 neither " the bishop," as some claim, nor " the pastor," 
 as others claim, of the congregation at Ephesus. He was 
 commanded to do the work of an evangelist. 3 Unless, 
 therefore, the evangelist and pastor are the same, Timothy 
 was not one. Nor was Titus at Crete, for he had duties 
 in all the island, and was commanded to " appoint elders 
 in every city." 4 
 
 The '* messengers " of the seven congregations of Asia 
 were not pastors, nor bishops, nor elders, nor deacons, 
 nor evangelists, nor missionaries ; they were simply what 
 they are described, "messengers of the seven congrega- 
 tions." 5 The congregations sent them to John in the 
 Isle of Patmos, and John sent them back with what he 
 wrote. " John to the seven congregations that are in 
 Asia," ^ " What you see, write in a book, and send to the 
 seven congregations ;" 7 and he was further commanded 
 '• by the messenger of the congregation in Ephesus write," ^ 
 and so to each congregation of the seven. The conclusion 
 of each Epistle shows conclusively that it was not written 
 to an individual, but to the body of Christians in each 
 locality " He that has au ear let him hear what the 
 
 Acts ii. 12. , 
 
 4 Titus i. 0. 
 
 7 Ibid. i. 11. 
 
 Ibid. xi. 30. 
 
 5 Kev. i. 20. 
 
 8 Ibid. ii. 1. 
 
 2 Tim. iv. 2. 
 
 " Ibid. i. 4. 
 
 
90 Paying the Pastor. 
 
 Spirit says to the congregations." ' "I, Jesus, have sent 
 an angel to testify these things to you for the con- 
 gregations." 2 
 
 At Jerusalem there were a number of teachers — 
 apostles,3 elders,^ "apostles and elders," s prophets;^ 
 " Judas and Silas, chief men among the brethren,"^ were 
 also prophets, and they " exhorted the brethren with 
 many words and strengthened them." ^ At Antioch there 
 were " prophets and teachers," five in number,9 including 
 Barnabas and Paul. Barnabas and Paul had continued 
 long enough at Antioch — " a whole year, and taught a 
 great multitude," who " met together in the congrega- 
 tion ; " ^° and w^ere also to be sent about their other work 
 as an apostle of Christ, and as an apostle of the congrega- 
 tion," which was to " preach the word " to sinners. And 
 "having been sent forth by the Holy Spirit," '^ not by 
 that congregation, " they preached the word of God," '3 in 
 Salamis and various other places ; and having come to 
 Antioch they continued in Antioch, " teaching and preach- 
 ing ivith many others the word of the Lord." ^^ Poor Paul ! 
 how he let down the dignity of the " cloth " in allowing 
 " many others " to " teach " in the same congregation in 
 which he taught, and to " preach " the word of the Lord, 
 or the gospel, to sinners to save them from their sins ! 
 
 " After some days, Paul said to Barnabas, Let us return 
 and visit our brethren in every city in which we have 
 preached the word of the Lord, and see how they do." 's 
 It was in one of these journeys Paul and Barnabas came 
 to Derbe ; "And when they had preached the gospel to 
 that city, and had made many disciples, they returned to 
 Lystra, and to Iconium, and to Antioch, strengthening 
 the souls of the disciples, exhorting them to continue in 
 the faith, and saying that through many afflictions we 
 
 ' Eev. ii. 7, 11 ; 17-29 ; ^ Ibid. xv. 32. ^' Ibid. xiii. 4. 
 
 iii. 6, 13, 22. 7 Ibid. xv. 22. ^3 Ibid. xiii. 5. 
 
 2 Ibid. xxii. 16. ^ Ibid. xv. 32. ^-^ Ibid. xv. 35. 
 
 3 Acts ii. 42. 9 Ibid. xiii. 1. ^s Ibid. xv. 36. 
 
 4 Ibid. xi. 20. ^° Ibid. xi. 26. 
 
 5 Ibid. XV. 2, 6, 22, 23. " Ibid. xiv. 4-14. 
 
Developed a New System. 91 
 
 must enter the kingdom of God. And wlien they had 
 appointed elders for them in every congregation, with 
 prayer and fasting, they commended them to the Lord 
 on whom they had beUeved. . . . And having come and 
 called together the congregation, they reported all that 
 God had done with them, and that he had opened the 
 door of faith to the Gentiles : and they continued a long 
 time with the disciples.*' ^ 
 
 The bishops were to '' feed the flock of God." ^ There 
 was no person known as " the x^astor" at Ephesus. There 
 were "visitors," ''shepherds," or "pastors." To the 
 Romans the Apostle indicated that there were many 
 members in the body of Christ, each havmg a work to 
 perform. "If we have a service, let us be active in our 
 service ; if any one teaches, let him attend to his teach- 
 ing ; or if any exhort, let him attend to exhortation ; or if 
 any one gives, let him do it with sincerity ; he that presides 
 with diligence, he that shows mercy with cheerfulness." 3 
 "And I myself am persuaded concerning you, my brethren, 
 that you yourselves are full of all goodness, having been 
 filled with all knowledge, able also to instruct one 
 another," 4 as they were "to love one another" not by proxy. 
 
 The Epistles are all addressed to the congregations or 
 to individuals, not one of whom is addressed as a pastor, 
 as we have seen. The Epistles to " the congregation of 
 God, which is in Corinth," s is the most elaborate on the 
 question of teaching in the whole New Testament, and 
 chapter fourteen of the -First Epistle contains specific 
 directions as to the manner in which the teaching is to 
 be performed. In chapter xii. 14, 17, 28, there are state- 
 ments as to the "body" and its "branches," and their 
 different "functions," showing that each member ought 
 to do a iDart according to the " ability which God giveth." 
 One ambition the Apostle enjoined on the brethren at 
 Corinth to cultivate, " So also do you, since you greatly 
 
 ^ Acts xiv. 23-27. 3 Kom. xii. 7, 8. 5 1 Cor. i. 2.-, 
 
 2 Ibid. XX. 28. 4 Ibid. xv. 14. 
 
92 Paying the Pastor. 
 
 desire spiritual gifts, seek to excel to the edifying of the 
 coDgregation." ' " If then the whole congregation come 
 together into the same place and all speak in tongues. 
 . . . 'But ii all projjhesij ." "^ '^ " He that prophesies speaks 
 to men so as to edify, exhort, and comfort them." 3 
 "What then is it, brethren? When you come together, 
 each one of you has a psalm, has something to teach, has an 
 unknown tongue, has a revelation, has an interpretation. 
 Let all things be done for edification. If any speak in an 
 unknown tongue, let two, or at most three, speak, and in 
 succesdon : and let one interpret. . . . Let tivo or three 
 jwophets speak, and let the others judge, and if anything 
 be revealed to one who is sitting by, let the first be silent. 
 
 ^ 1 Cor. xiv. 12. 2 ibi(j. xiv. 23, 24. 3 Ibid. xiv. 3. 
 
 * After noticing the particulars of 1 Cor. xiv. as to edification. 
 Professor McGarvey says : " From these directions we determine the 
 order of exercises in the primitive churches as follows : "When brethren 
 were present who could speak in tongues, two or three of them would 
 speak, each followed by his interpreter, and after or before these, or 
 perhaps intermingled with these, two or three prophets would speak, 
 thus making from four to six speeches at one meeting. Singing was 
 also introduced in such amount and at such times as would best 
 promote edification ; and the Lord's Supper, together with suitable 
 prayers, found an appropriate j^lace amid other exercises. ... So 
 great a variety of exercises at a single meeting imposed the alternative 
 of protracting the meeting to great length, or of greatly abbreviating 
 each exercise. But Jong continued meetings have nei er in any age 
 been foxmd profitable, and therefore the strong probability is that the 
 individual exercises were very brief. If each of the six speeches 
 occupied ten minutes, and the various services connected with the 
 Lord's Supper half an hour, these, together with singing and prayers, 
 would doubtless protract the entire services to two hours, as much 
 time probably as they usually occupied."—" The Eldership," p. 51. 
 
 " And just here lies the great secret of success in edifying a con- 
 gregation ; it consists simply in having every one of its members 
 engaged in doing good in some way." — *' Scheme of Eedemption," 
 p. 511. 
 
 Let every one act with a view to edification. " Suffer" a word of 
 admonition ; if the congregation should think a particular style not 
 edifying, modify it. "Please your neighbour as far as is good for 
 edification," if you can. Do not act in an arbitrary, self-willed, per- 
 verse, or conceited manner. Defer to the general benefit in all 
 personal matters. Sacrifice every personal feeling for the general 
 good ; and never sacrifice the truth or destroy " the unity of the Spirit 
 in the bond of peace " in order to serve a personal purpose, or gratify 
 a selfish impulse, and concord and harmony will prevail. 
 
Prevents Mutual Edification. 93 
 
 For yon can all prophesy, one by one, that all may learn, 
 and all be encouraged." ^ 
 
 *' SheiDlierds and teachers" were given amongst other 
 classes, "for the complete mstruction of the saints, for the 
 work of the service ; for the edifying of the body of Christ. 
 . . . That speaking truthfully in love, we might grow up 
 in all things into Him who is the head, even Christ, from 
 whom the whole body compactly fitted together, and 
 united by every helping joint, according to the energy in 
 the measure of each part, makes increase of the body, for 
 the edifying of itself in love." ^ " Be filled in spirit ; 
 speaking to yourselves in psalms and hymns and spiri- 
 tual songs, singing and making melody in your heart 
 to the Lord, giving thanks to God our Father always for 
 all things, in the name of our Lord Jesus Christ ; being 
 subject one to another in the fear of God." 3 
 
 " Let the word of Christ dwell in you richly in all 
 wisdom; teaching and admonishing one another, in' 
 psalms, hymns, and spiritual songs, singing with gratitude 
 in your hearts to the Lord." 4 "Wherefore exhort one 
 another, and edify one another, as you also do. Now we 
 beseech you, brethren, to have regard for those who labour 
 among you, and preside over you in the Lord, and ad- 
 monish you, and that you esteem them very highly in love 
 on account of their work." 5 '< For you ought to be 
 teachers, considering the time, yet you have need that we 
 teach you again what are the first elements of the oracles 
 of God." ^ " Let us consider one another, that we may 
 provoke to love and good works ; not forsaking the as- 
 sembling of ourselves together as is the custom of some ; 
 but exliorting one another, and so much the more as you 
 see the day approaching." 7 
 
 "My brethren be not many teachers, knowing that we 
 shall receive greater condemnation." ^ " Masters conveys 
 
 1 1 Cor. xiv. 26-31. ^ Col. iii. 16. 7 Ibid. x. 24, 25. 
 
 2 Eph. iv. 11-16. 5 1 Thess. v. 11-13. ^ James iii. 1. 
 
 3 Ibid. V. 18-20. 6 Heb. v. 12. 
 
94 Paying the J::^astor. 
 
 a wrong idea ; but teachers, persons imparting knowledge 
 in the congregation. This, in the primitive times, might 
 be done by all in turn, as we know from 1 Cor. xiv. 
 26-33 ; and St. James exhorts against the too eager 
 and too general assumption of this privilege " (Dean 
 Alford). The point of the chapter is the proper use of 
 speech. Those who attempt to teach should be prepared 
 to use their tongues to edifying, to hold their tongues as 
 well as use them. It is as important to know when to be 
 silent, as when to speak and what to speak. "As each 
 has received a gift, minister the same one to another as 
 good stewards of the manifold grace of God. If any man 
 speaks, let him speak as the oracles of God ; if any man 
 serves, let him do it as from the strength which God sup- 
 plies.'' ^ This is the governing lesson, •' If any man 
 speaks, let him speak as the oracles of God." If this 
 were done in all congregations, and in relation to all 
 subjects to which the Word of God appertains, there 
 would not be any use for the words — " the pastor," the 
 "stipend" or " maintenance," for "ordination," "induc- 
 tion," and the numerous other phrases to which the un- 
 authorized, unscriptural, and traditional order of things 
 has given rise. 
 
 ^ 1 Peter iv. 11. 
 
CHAPTER XVI. 
 
 Epistles to Timothy — what is claimed from them. 
 
 No man that warreth entangleth himself with the affairs of this life.''' 
 2 Timothy ii. 4. 
 
 HERE is another scripture often appealed to 
 as conclusively establishing the rule that one 
 class of persons at all events is not to ''en- 
 tangle " itself with the affairs of this life. In 
 other words, that a class is to be kept free from the occu- 
 pations of life, that they may devote themselves to religious 
 services. The deduction is made, that if such a class is 
 to be kept free from the affairs and occui^ations of life, it 
 is also to be maintained by others who can engage in the 
 business of life. 
 
 Paul said to Timothy: " Thou, therefore, my child, be 
 strengthened in the grace that is in Christ Jesus. And 
 the things which thou hast heard from me among many 
 witnesses, the same commit thou to faithful men, who 
 shall be able to teach others also. Suffer hardship with 
 me as a good soldier of Christ Jesus. No soldier on service 
 entangleth himself in the affairs of this life, that he may 
 please him who enrolled him as a soldier. And if also a 
 man contend in the games, he is not crowned, except he 
 have contended lawfully. The husbandman that laboureth 
 must be the first to partake of the fruits. Consider what 
 
96 Paying the Pastor. 
 
 I say ; for the Lord shall give thee understanding in all 
 things." ^ 
 
 The injunction to Timothy was: *' Take thy part in 
 suffering hardship as a good soldier of Christ Jesus." To 
 enforce this rule or law, which in other scriptures is made 
 to apply to all Christians, and even in this instance was 
 not only designed for Timothy, but for the whole congre- 
 gation at Ephesus,2 three illustrations are used ; not to 
 explain or define the injunction just given, but to enforce 
 the observance of it. The first introduced is that of the 
 ordinary soldier, who, to please his commander and to 
 perform the service allotted to him, " entangleth " himself 
 not with the affairs of this life. Everything is laid aside 
 that would interfere with the services demanded of him, 
 and that would prevent the soldier pleasing his superior 
 officer. Is there anything in this different from the 
 service required from every Christian ? Should not every 
 Christian act so as to please the Captain of his salvation ?. 
 and should not every Christian keep himself that he be 
 not " entangled," harassed, or involved with the affairs 
 of this life ? Such should be his effort, at all events. 
 
 The second illustration is designed to enforce the view 
 that the service of Timothy should be done according to 
 the laws of the service in which he is engaged. The third 
 is, that the husbandman is the first to partake of the fruits, 
 and that Timothy would also be a partaker when the 
 proper time arrived, "for in due season you shall reap if 
 you faint not." There is nothing in all this having special 
 application to a class to the exclusion of others. 
 
 Timothy was to " charge " certain men at Ephesus — no 
 doubt some of the "bishops," who were fulfilling Paul's 
 prediction made nine years before at Miletus,3 and who 
 were " speaking perverse things " — that they should "not 
 teach a different doctrine " to that they had learned from 
 the Apostle. 4 To do service of that kind — rebuking, 
 
 ' 2 Tim. ii. 1-7. 3 Acts xx. 30. 
 
 2 1 Tim. iii. 14. ^ 1 Tim. i. 3. 
 
Produces Teachers for Sects. 97 
 
 reproving, and exhorting with all long-suffering and 
 teaching^— he would meet with much difficulty, even 
 to the extent possibly of being persecuted ; and if so, he 
 was to move right along, according to the laws of the 
 contest, run the race with patience that was set before 
 him, 2 '* fight the good fight of the faith, lay hold on the 
 life eternal." 3 This work was to be done, moreover, in 
 view of the condition of things the Apostle then predicted, 
 when he said, " For the time will come when they will not 
 endure the sound teaching ; but having itching ears, will 
 heap to themselves teachers after their own desires, and 
 will turn away their ears from the truth, and turn aside 
 unto fables." 4 This time has long since come, when every 
 community procures teachers for itself and pays them to 
 teach their own doctrines and gratify their " itching ears " 
 with the dogmas and views of the sects to which they 
 belong, and with which their ears are tickled. 
 
 The lesson to this same congregation at Ephesus found 
 in the last chapter of the Epistle is just as strong and 
 complete as that found in the Epistle to Timothy. This 
 was designed for the whole congregation also. "Put on 
 the armour of God that you may be able to stand 
 against the wiles of the devil." s Bead the whole chapter, 
 and does it not apply to every Christian, even to the use 
 of '* the sword of the spirit, which is the word of God " ? 
 Every Christian spirit to make an attack on the spirits of 
 other men must use the Word of God. That is the only 
 aggressive weapon. All the others are defensive. " The word 
 of God is living and active, sharper than any two-edged 
 sword," ^ and pierces men to the heart. 7 The use of the 
 " sword of the spirit " was not confined to the " bishops," 
 or teachers in Ephesus. It was to be em^^loyed by every 
 disciple of the Lord, and they were to look for their chief 
 reward at the end of the fight. " Henceforth there is laid 
 up for me the crown of righteousness, which the Lord, 
 
 ' 2 Tim. iv. 2. 3 1 Tim. vi. 12 ; 4 2 Tim. iv. 3, 4. ^ Heb. iv. 12. 
 2 Heb. xii. 1. 2 Tim. iv. 7. 5 Eph. yi. 11. 7 Acts ii. 37- 
 
 8 
 
98 Paying the Pastor. 
 
 the righteous judge, shall givq to me at that day; and not 
 only to me, but also to all them that love his appearing." ^ 
 
 The scripture under consideration is read in connection 
 also with another found in an Epistle to Timothy : " Let 
 no man despise thy youth ; but be thou an example to 
 them that believe, in word, in manner of life, in love, in 
 faith, in purity. Till I come, give heed to public reading, 
 exhortation, and teaching. Neglect not the gift that is in 
 thee, which was given thee by prophecy, with thelaying-on of 
 the hands of the presbytery. Be diligent in these things, give 
 thyself wholly to them, that thy progress may be manifest 
 unto all. Take heed to thyself and to thy teaching. Con- 
 tinue in these things, for in doing this thou shalt save 
 both thyself and them that hear thee." ^ Surely the in- 
 junctions, " be diligent in these things, give thyself wholly 
 to them," " continue in these things," cannot be said to 
 apply only to the " public reading, exhortation, and teach- 
 ing ; " but also to the example he was to furnish them that 
 believe — "in word, in manner of life, in love, in faith, in 
 purity." '' Give thyself wholly to them." '* Continue in 
 these things." What things ? Why, all that preceded ; 
 not immediately preceded the sentences quoted, for then 
 the injunctions would only apply to that one, " neglect 
 not the gift that is in thee ; " but they apply to all that 
 went before in the nature of duty and service. If a man 
 cannot do all that, excepting always the supernatural gift 
 which Timothy had, 3 then Christianity is not adapted to 
 this world of work, labour, and toil in the " occupations 
 of this life." It is only adapted to a select few, who can 
 persuade their fellows to toil and labour for them and let 
 tliem be " kept free from the business of this life." Admit 
 that the latter is the legitimate interpretation ; what then ? 
 Why the " hardships '■ which Timothy was to endure was 
 to dp a soldier's service and not get even a soldier's rations 
 from his commander. 
 
 There is nothing about the soldier's " mess " in the 
 » 2 Tim. iv. 8. » 1 Tim iv. 13-16. 3 2 Tim. i. 6, 7. 
 
Does not Procuke " Faithful Men." 99 
 
 whole Epistle, and therefore nothing can be claimed 
 from what is therein said in support of the doctrine that 
 the ''teachers" of a congregation are to be paid by the 
 congregation. Timothy, moreover, was not a pastor of a 
 congregation. He was an " evangelist," and except for 
 this special duty entrusted to him by the Apostle at 
 Ephesus, he had no special relation to any congregation 
 entitling him to the consideration claimed for *,' the 
 pastor." It should not seriously be claimed that so im- 
 portant a system as is established by the relationshix? 
 existing, as it now exists in the various sects of Christen- 
 dom between a paid pastor and a paying congregation, 
 should depend on scriptures having no direct connection 
 with the subject. There should be direct and positive 
 law, or express example deduced, setting forth the relation- 
 ship, its terms and conditions, its duties and obligations. 
 Nothing less should satisfy an inquiring and intelligent 
 understanding. It would appear ■ to be clear enough that 
 nothing in the history of Timothy, or in those statements 
 of the Apostle addressed to him and which we have con- 
 sidered, leads to the conclusion that the clerical system is 
 authorized by them, or give it any sanction or support. 
 What is required is " faithful men who shall be able to 
 teach others also." ^ • " Faithful men " are the need of the 
 age, of all ages ; men " faithful " to the truth, to revela- 
 tion, and to Christ. 
 
 ^ 2 Tim. ii. 2. 
 
CHAPTER XVII. 
 
 KuLE AS TO Edification in 1 Coeinthians xiv. 
 
 Let all things he done unto edifying.^'' — 1 Cor. xiv. 26. 
 
 HE fourteenth chapter of the Fkst Epistle to 
 the Corinthians gives to us the fullest ex- 
 planation as to the edification of a congregation 
 to be found in the New Testament. We have 
 in it general laws for the government of all congregations 
 of Christ in all ages and under all circumstances. The 
 Epistle itself was addressed ' ' unto the congregation of 
 God which is at Corinth, to them that are sanctified in 
 Christ Jesus, called saints, with all that, in every jjlace, call 
 upon tJie name of Jesus Christ our Lord, both theirs and 
 ours." ^ The Apostle said, " 1 would that you all spake 
 with tongues, but rather that ye in-ophesied ; for greater is 
 he that prophesieth than he that speaketh with tongues, 
 except he interprets that the congregation may receive 
 edifying." ^ " He that prophesieth speaketh unto men to 
 edification, and exhortation, and comfort." 3 Here, then, 
 is a rule of behaviour in the congregation which seems to 
 apply to all generally, like to the one in verse 31, " For 
 ye may all prophesy one by one, that all may learn, and 
 all may be comforted;" and the Apostle encourages an 
 ambition of a kind peculiar to the congregation of God, 
 ^ 1 Cor. i. 2. 2 Ibid. xiv. 6. 3 Ibid. xiv. 3. 
 
Exceptions to the General Eule. 101 
 
 namely, " Seek that you may excel to the edification of 
 the congregation." ^ 
 
 This general law has its limitations and modifications, 
 however. One is that contained in verses 34 and 85, 
 "Let the women keep silence in the congregation, for it 
 is not permitted unto them to speak ; but to be under 
 obedience, as also saith the law; and if they will learn 
 anything, let them ask the men at home, for it is a shame 
 for women to speak in the congregation." This is further 
 illustrated by Paul's injunction through Timothy: "Let 
 the women learn in silence with all subjection ; but I 
 suffer not a woman to teach, nor to usurp authority over 
 the man, but to be in silence." ^ Reading both these 
 scriptures together as they ought to be read, it would 
 appear to be clear enough that women should not " teach 
 nor usitrjj authority " over men in the congregation. These 
 injunctions would not prevent women from praying, 3 nor 
 from singing, 4 nor from speaking to build up, exhort, and 
 comfort,5 apart from " teaching ; " that is, explaining or 
 defining doctrine, or exercising " authority " over men in 
 the congregation, in the nature of "presiding" or directing 
 the services in worship and edification. The keeping 
 "silence" seems plainly enough to apply only to the 
 associated prohibition " not to teach nor usurp authority " 
 over the man. 
 
 This harmonizes 1 Cor. xi. 4, 5, and xiv. 34 and 35. 
 There is a great difference between "teaching" what 
 is right and wrong, and "exhorting" or admonishing 
 persons to do what is right and avoiding the wrong 
 when the right and the wrong are already understood 
 and accepted. To speak to " comfort," in applying the 
 blessings and promises of the gospel, is a very useful and 
 encouraging work, in which it would seem a woman may en- 
 gage with becoming modesty ; for " every woman thatpra?/- 
 eth or prophesieth with her head uncovered, dishonoureth 
 
 ^ 1 Cor. xiv. 12. 3 1 Cor. xi. 5, 13. s l Cor. xi. 5 ; xiv. 3. 
 
 = 1 Tim. ii. 11-12. 4 Col. iii. 16. 
 
102 Paying the Pastor. 
 
 lier head.'' ^ All such acts should be done in a comely 
 manner, or as otherwise expressed, *'Let all things be 
 done decently and in order." ^ It is clear that women 
 laboured in the gospel ; for Paul in the Ei^istle to the 
 Philippians says, " I entreat thee also, true yokefellow, 
 help those women ivlio laboured with vie in the gospel, with 
 Clement also, and with other my fellow-labourers, whose 
 names are in the book of life." 3 " Salute Tryphena and 
 Tryphosa, who labour in the Lord." ■* There is a large 
 w^ork for "aged women" to do as "teachers of good 
 things," that they may *' teach the young women to be 
 sober-minded, to love their husbands, to love their 
 children, to be discreet, chaste, fond of home, good, 
 obedient to their own husbands, that the Word of God be 
 not reviled. "5 
 
 Another limitation is that the teaching should be to 
 "edification." ''Let all things be dene unto edifying." ^ 
 Even though a man could speak with tongues, if there 
 was no interpreter he was to " keep silence in the con- 
 gregation, and let him speak to himself and to God." 7 go 
 with all who speak "not to edification," they should " keep 
 silence in the congregation," and by improvement in 
 knowledge and practice in some other place learn to be 
 *' apt to teach." 
 
 Still another is as to numbers : " Let the prophets " 
 (that is, those who speak to build up, exhort, and comfort ^) 
 " speak two or three, and let the other judge ; " 9 or, as it 
 is said concerning those who spake in tongues when they 
 had an interpreter, " let it be by two, or at most three, 
 and in succession." '° The idea ajDpears to be that not 
 more than two, or at most three, should speak at one 
 meeting, one following the other. That will be found to 
 be sufficient for all useful and practical purposes of edifi- 
 cation. Everything should be done regularly and quietly, 
 
 ^ 1 Cor. xi. 5. 4 Rom. xvi. 12. 7 Ibid. xiv. 28. 9 Ibid. xiv. 29. 
 ~ Ibid. xiv. 40. s Titus ii. 3-5. s ibid. xiv. 3. ^° Ibid. xiv. 27. 
 3 Phil. iv. 3. s 1 Cor. xiv. 26. 
 
Administration of the Law. 103 
 
 so that ** all may profit." ** God is not the author of 
 confusion, but of peace, as in all the congregations of the 
 saints." ^ 
 
 Peter enjoins another limitation. '* If any man speak, 
 let him speak as the oracles of God." ^ This keeps the 
 mind on the Word of God, and nothing should be said or 
 taught but what is plainly revealed in the oracles of God. 
 The injunction to the Colossians can be associated here 
 with great force. " Ijet the icord of Christ dicell in ijou 
 richly in all wisdom and spiritual understanding, teaching 
 and admonishing one another." 3 This rule would confine 
 the speakers to what is clearly revealed, and would lead 
 them to avoid "foolish and untaught questions," which 
 only ''gender strifes," or "vain conceits," with which 
 many are " imffed up," and, being original ideas, are 
 therefore to them more valuable than the oracles of God. 
 Imaginations should be curbed and cast down, " and every 
 high thing that exalteth itself against the knowledge of 
 God, and bring into captivity every thought to the obedi- 
 ence of Christ." 4 There is then abundant freedom, but 
 all under law, plain and unmistakable. 
 
 But, it may be asked, Who is to govern in cases of 
 disobedience of these laws ? The answer is, the con- 
 gregation. There is no higher administrative authority 
 on earth than the congregation. The members of the 
 body are to regulate, restrain, and administer with the 
 view to their own edification. It is to be done m their 
 congregational capacity. They have control of offenders 
 against moral law,5 and of heretics or those who speak 
 tilings contrary to sound doctrine,*^ and have power to 
 prevent those who should not teach from teaching. 
 Thyath'a congregation was blamed because they " suf- 
 fered that woman Jezebel, which called herself a prophetess, 
 to teach," ^ and because she was suffered to encourage 
 
 ' 1 Cor. xiy. 33. 4 9 Cor. x. 5. ^ Titua iii. 10. 
 
 = 1 Peter iv. II. 5 1 Cor. v.. 4, 12, 13. ^ Kev. ii. 20. 
 
 ■ 3 Col. iii. 16. 
 
104 Paying the Pastor. 
 
 very vicious practices. There is less likelihood of wrong- 
 doing where all can appeal to the Word of God, the 
 ultimate standard as to what is right and wrong ; and 
 where the case is submitted to a large number than where 
 it is submitted to two or three self- constituted managers 
 and governors of those who enjoy the *' liberty of the sons 
 of God." Do not give up your freedom in Christ Jesus 
 to any one but the body of Christ, governed by the laws 
 of Christ. 
 
CHAPTEE XVIII. 
 
 Christianity not exemplified in the Present Eeligious Systems. 
 " L(?f liim that hears say coined — Eev. xxii. 17. 
 
 HE whole history of ApostoHc Christianit}^ is 
 one continual protest against the systems of 
 religion now established in Christendom under 
 the name of Christ. The mode of preaching 
 the gospel in the first age is so different from the present 
 manner, that the two would never be recognized by a 
 disinterested observer as having the same object in view. 
 The mode of conducting congregational worship and edifi- 
 cation then and now is so diverse that the description of 
 one would misdescribe the other. The Apostles, as the 
 " wise master builders" of the Christian structure, " laid 
 the foundation," and built thereupon a building as clearly 
 defined in all its parts as any erection of a material 
 character ever designed and built by man. The position 
 of the Apostles in relation to that system was peculiar and 
 unique ; unlike the position or relation of any other men 
 to the same system then or since. They had a specific 
 work to do, original and novel, yet designed to be univer- 
 sal and perpetual in character. No one can do their work 
 now. It can only in parts be imitated. The gospel as 
 originally preached by them must be preached now, and 
 must be believed and obeyed in the same way as it was 
 
106 Paying the Pastor. 
 
 then believed and obeyed, and for the same objects and 
 purposes. 
 
 In the days of the Apostles all classes of Christians 
 joined in the work of spreading the gospel, of saving their 
 fellow men from sin, and leading them to the waters of 
 salvation. All were workers and all were labourers. 
 The very first illustration we have of this, clasp of work 
 shows, beyond a doubt, the liberty and generality intended 
 to be characteristics of the Christian system. When a 
 persecution arose against the congregation at Jerusalem a 
 short time after the good news was first proclaimed there, 
 ** they were all dispersed throughout the regions of Judea 
 and Samaria, except the apostles. Then they that were 
 dispersed went everywhere preaching the word." ^ Wher- 
 ever the discij)les of the Lord went, they preached or 
 declared the word of the Lord. Not a few did this ; not 
 a selected or ordained class, but all, every one, did what 
 he or she could to carry the glad tidings of salvation to 
 those they met or came in contact with. The effect is 
 seen in Antioch. " Now those who had been dispersed 
 by the persecution that arose after the death of Stephen, 
 travelled as far as Phoenicia and Cyprus and Antioch, 
 speaking the word to none but Jews. But some of them 
 tvere men of Cijprus and Cyrene, who, when they had come 
 to Antioch, spoke to the Grecians, preaching the Lord 
 Jesus, and the hand of the Lord was with them, and a 
 great number believed and turned to the Lord." ^ 
 
 Paul speaks of his Eoman brethren as doing for the 
 most part the same work. Notwithstanding his imprison- 
 ment, indeed in consequence of his bonds, the gospel was 
 spread: "But I wish you to know, brethren, that the 
 things which have befallen me have turned out rather to 
 the advancement of the gospel, so that my bonds, which 
 are for Christ, have become known to be such in all 
 the palace, and in all other places, and most of the brethren 
 in the Lord are more bold to speak the word without 
 ^ Acts viii. 1,4." ' Ibid. xi. 19-21. 
 
Obstructs General Preaching. 107 
 
 fear." ^ Here, ''most of the brethren" were preachers of 
 the word in that city, where a short time ago, in our own 
 time, no one could do any reHgious service, " but he that 
 had the impress, the name of the beast or the number of his 
 name."^ What a change produced by " the man of the sin " I 
 
 The Thessalonians were animated by a similar spirit. 
 The Apostle recognized their "work of faith, labour of love, 
 and patience of hope in our Lord Jesus Christ," and could 
 say of them, ' ' For from you sounded out the word of the 
 Lord." 3 They became " examples to all that believe in 
 Macedonia and Acliaia." So the work went on every- 
 where. No one waited for human hands to be put upon 
 the head to determine his line of action. They heard the 
 good news, and having believed it, they told it to others, 
 and led them to accept it. 
 
 The closing words of Eevelation indicate that this 
 process of labour was still to go on. "When only one 
 Apostle was alive, and in the last words uttered through 
 him to the congregations, the same mode of common 
 general labour is recognized. " The Spirit and the Bride 
 say come, let him that hears say come, and let him that 
 is thirsty, come ; and let him that is willing take the water 
 of life fi-eely." 4 
 
 The system of Christ is a system of liberty, of benevo- 
 lence, of philanthropy, of love to all mankind. This 
 love is, or ought to be, general, ought to be entertained 
 by all. It does not answer to say that only a class, a few 
 ordained and sent ones, are to call others to partake of 
 the " waters of life." All, every one who hears, is in turn 
 to lead others to hear the story of the cross, the redemp- 
 tion that is in Christ Jesus, and to show them the way to 
 be sav^ed. The great commission to the Apostles to 
 "preach the gospel to every creature ; he who believes 
 and is immersed shall be saved, and he that disbelieves 
 shall be condemned," 5 may and ought to be repeated by 
 
 » Phil. i. 12-14. 3 1 Thess. i. 3, 8. s Mark xvi. 15, 16. 
 
 2 Rev. xiii. 17. * Rev. xxii. 17. 
 
108 Paying the Pastor. 
 
 every redeemed sinner to every other sinner, as oppor- 
 tunity presents itself. 
 
 The trouble is with men that a special class is selected, 
 one here and there out of hundreds, to do the work which 
 all should be doing as they are able, and as a " door is 
 opened unto them." It is now thought an infringement 
 of the rights of a class when persons are found to take 
 the Bible into their own hands and go forth proclaiming 
 the gospel of Christ " at their own charges." This should 
 not be so. Even the "missionaries of congregations," 
 who may preach the gospel where '* Christ has not been 
 named," or " in the regions beyond," and who may be 
 aided in such aggressive work by their brethren, should 
 inculcate and encourage all who hear the word to repeat 
 the word to others, and thus develop an army of labourers 
 and workers in " the field," which is the world, sowing 
 the " good seed " of the kingdom of heaven. 
 
 It is quite clear the gospel, or good news, may be 
 preached by all, by every class, by each sex, and by all 
 Christians. It is, in fact, their duty so to do ; and if the 
 gospel w^as thus pressed on the attention of others by 
 every one who has already accepted it and obeyed it, how 
 the work would go on and spread until it could be said 
 again, " the gospel was preached to every creature under 
 heaven " ! ^ It will never be preached to the world other- 
 wise. The few will not do it, and cannot. 
 
 The Apostles were led to say by the Holy Spirit that the 
 gospel was " the power of God unto salvation to every one 
 that believeth," ^ and it remains " the power of God " 
 until this day. They never indulged in the struggles and 
 noises of a "penitent bench" scene, nor in the rant and 
 mysticism of a " camp meeting," nor did they tell sinners 
 •' only believe," "there is nothing to do." On the con- 
 trary, one said, " Faith without works is dead, being 
 alone," and, " as the body without the spirit is dead, so 
 faith without works is dead also." 3 The Apostles taught 
 
 ^ CoL i. 23. 2 Rom. i. 16. 3 James ii. 17, 26. 
 
Makes void Commandments of God. 109 
 
 also " that it pleased God by the foolislmcss of preaching 
 to save them that believe." ^ They never carried flags 
 and beat drums, and practised other barbarous arts to call 
 " sinners to repentance." With them the work they had 
 to do was too serious and practical for any nonsense of 
 that kind. John the Immerser said concerning Christ 
 that it was not only necessary to believe on Him, but also 
 to believe Him: "He that believeth not the Son shall 
 not see life ; but the wrath of God abideth on him ; " ^ and 
 Paul illustrated this view of faith when he said, " I know 
 whom I have believed." 3 When Christ said, "Except a 
 man be born of water and of the Spirit he cannot enter 
 into the kingdom of God," 4 He simply stated in a negative 
 form in this His first utterance concerning entrance into 
 His kingdom what He afterwards in His last utterance 
 stated in an affirmative form when He said, " He who 
 believes and is immersed shall be saved.'' 5 These great 
 commandments the Apostles believed and repeated every- 
 where and to all classes. One only needs to read the 
 Acts of the Apostles, the only book that tells how the gospel 
 was preached in fact, and received and obeyed in fact, 
 to learn how closely they adhered to these utterances of 
 the Master. 
 
 ^ 1 Cor. i. 21. s 2 Tim. i. 12. s Maikxvi.16. 
 
 - John iii. 36. 4 John iii. 5. 
 
1 
 
 M 
 
 M 
 
 gy ^^ 
 
 
 1 
 
 ^p 
 
 ^ 
 
 s 
 
 CHAPTER XIX. 
 
 The Organization of the Early Christian Churches. 
 
 " The hisJiops and presbyters of those early days kept banks, prac- 
 tised medicine, wrought as silversmiths, tended shop, or sold their goods 
 in open market. . . . They were men of the loorld, taking part in the 
 ordinary business of Zi/c."— Edwin Hatch, M.A. 
 
 I HAT excellent book styled " The Organization 
 of the Early Christian Churches," being the 
 Bampton Lectures for the year 1880, delivered 
 in Oxford University by Edwin Hatch, M.A., 
 gives to the reader in a popular style much needed infor- 
 mation about the progress of apostasy in the second and 
 third centuries of the Christian era. The various steps 
 from the '' simplicity of the gospel" to the complex and 
 mysterious system developed through departures from 
 the plain teaching of the Apostles are detailed with 
 candour, learning, and accuracy for the most part. We 
 propose to make a few extracts to show what was done in 
 these centuries in the line of departure from the Holy 
 Scriptures, to which we have already devoted so much 
 attention. In lecture vi. he says that Christians were 
 persecuted at the beginning of the fourth century, and 
 adds : *' In a few years it [the Christian religion] was 
 tolerated and favoured ; its adherents held high places in 
 
The Primitive "Church" Type. Ill 
 
 the Empire, its churches rivalled in splendour the temples 
 of the Pagan gods." After this change took place, the 
 *' officers " of the " Church " took a new position. *' Their 
 status is altered not only in relation to the world outside, 
 but also in relation to the members within. It was not so 
 in the Christian societies at the beginning of the (fourth) 
 century, in spite of the development of the episcopate ; 
 the primitive type still survived ; the government of the 
 churches were in the main a democracy ; at the end of the 
 century the primitive type had almost disappeared ; the clergy 
 were a separate and governing class.'" The italics are mine. 
 
 The first cause of this change he states to be : *' In the 
 first place, the State conceded to the officers of the Christian 
 churches those immunities which were enjoyed by the 
 heathen priesthood and by some of the liberal professions ; '' 
 and in a note he states, " The exempted classes were, with 
 certain limitations as to numbers, chiefly priests, physi- 
 cians, professors of literature, philosophy, rhetoric, and 
 law ; " and on page 147 it is further said, in pursuance 
 of explanation as to how the clergy became a separate 
 class: "From the same general causes flowed another 
 result of not less importance. The funds of the primitive 
 communities had consisted entirely of voluntary offerings. 
 Of these offerings those officers whose circumstances 
 required it were entitled to a share. They received such a 
 share only on the ground of their poverty. They were, so far, 
 in the j)osition of widows and orphans and helpless poor. 
 Like soldiers in the Roman army, or like slaves in a 
 Roman household, they were entitled to a monthly allow- 
 ance. The amount of that allowance was variable. When 
 the Montanists proposed to pay their clergy a fixed salary, 
 the proposal was condemned as a heretical innovation, 
 alien to Catholic practice. Those who could supplemented 
 their allowances by farming or by trade. There was no 
 sense of incongruity in their doing so. The apostolical 
 constitutions repeat with emphasis the apostolical injunc- 
 tion, * If any would not work neither should he eat.' 
 
112 Paying the Pastor. 
 
 " There is no early trace of the later idea that buying 
 and selling, handicraft and farming, were in themselves 
 inconsistent with the office of a Christian minister. The 
 bishops and presbyters of those early clays kept banks, practised 
 medicine, wrought as silversmiths, tended shop, or sold their 
 (foods in open market. They were like the second generation 
 of conjuring bishox3S a century and a half ago, or like the 
 early preachers of the Wesleyan Methodists. They were 
 men of the world, taHng part in the ordinary business of life. 
 The point about which the Christian communities were 
 anxious was not that their officers should cease to trade, 
 but that in this, as in other respects, they should be 
 examples to the flock. The chief existing enactments of 
 early Councils on the point are, that bishops are not to 
 huckster their goods from market to market, nor are they 
 to use their position to buy cheaper and sell dearer than 
 other people. Into this primitive state of things the State 
 introduced a change.'' In a note he cites instances of 
 persons who were recognized as bishops or presbyters in 
 the ordinary business of life. " The case of Spiridion, 
 who tended shop Id Cyprus ; '' of " a bishop who was a 
 weaver at Manima ; " of "one who was a shipbuilder in 
 Campania;" of " one who practised in the law courts ; " 
 of a " presbyter who was a silversmith at Ancyra." Basil 
 speaks of the majority of his " clergy as earning their 
 livelihood by sedentary handicrafts," and Epiphanius 
 " speaks of others doing it in order to earn money for the 
 poor." 
 
 Constantino " ordered that not only the clergy, but also 
 the widows and orphans who were on the church roll, 
 should receive fixed annual allowances. He endow^ed 
 some churches with fixed revenues chargeable upon the 
 lands of the municipalities. In some cases he gave to 
 churches the rich revenues or the splendid buildnigs of 
 heathen temples." In a note it is said, " Later writers 
 sometimes represented the transfer of temples and their 
 revenues to the Christian churches as having been made on 
 
Made Them a Separate Class. 113 
 
 a considerable scale." " Tins is the second element in the 
 change : the clergy became not only independent, but in 
 some cases wealthy. In an age of social decay and strug- 
 gling poverty, they had not only enough, but to spare. 
 They could afford to lend, and they lent. The Christian 
 •clergy, in addition to their original prestige as office- 
 bearers, had the piivileges of a favoured class, and the 
 power of a moneyed class." Various other changes fol- 
 lowed : Monasticism, adopted from the heathens, and 
 Asceticism, mixing the simplicity of Christian faith and' 
 practice with heathen fancies, produced the monks con- 
 nected with the Christian system, so called ; as- there had 
 been monks in heathen countries, living apart as w^or- 
 shippers of their deities and as if " dead to ^he world." 
 Other results followed of a curious kind. 
 
 " The legislation which affected social life began by 
 excluding the clergy from the amusements of life, and 
 went on gradually to exclude them from its ordinary 
 pursuits, and at last, though not for some centuries, 
 clenched the distinction by requiring them to wear a 
 special dress." "If we add all these causes together, we 
 shall see that the' isolation of the clergy as a- separate 
 class of the community became at length inevitable. They 
 had a separate civil status, they had separate emoluments, 
 they were subject to special rules of life. The shepherd 
 bishop driving his cattle to their rude pasturage among the 
 Cyprian hills, the merchant bishop of. North Africa, the 
 physician presbyter of Rome, were banished types, whose 
 living examples could be found no more." " The bishop's 
 dress was the ancient robe of a Roman magistrate." " To 
 the * paganic ' of Gaul and Spain, to the Celtic inhabitants 
 of our own islands, " and, in rather later times, to the 
 Teutonic races of Central Europe, they were probably never 
 known except as a special class, assuming a special status, 
 living a special life, and invested with special powers." • 
 
 After an examination of various duties performed by 
 Christians, the lecturer says, in lecture v. p. 118 : 
 
 . 9 
 
114 . . " Paying the Pastor. 
 
 " Whether therefore we look at preaching, at baptism, at 
 the Eucharist, or at disciphne, it seems probable that the 
 officers were not conceived as having such exclusive 
 powers." " In those early days — the first two centuries — 
 before the doors of admission were thrown wide open, 
 before children were ordinarily baptized, and men. grew uj) 
 from their earliest years as members of a^Christian society, 
 before Christianity had become a fashionable religion, and 
 gathered into its net fish of every kind, both good and bad, 
 the mere membership of a Christian church was in itself 
 * a strong x^i'esumption of the profession of high spiritual 
 •qualification." Indicating the *' main causes " for the 
 changes from " the primitive type," oul' author says: *'Tlie 
 first of these causes was the wide extension of the limits 
 of church membership which was caused by the prevalence 
 of infant baptism. . . . When infant baptism became 
 general, and men grew up to be Christians as they grew 
 up to be citizens, the maintenance of the earlier standard 
 became impossible in the Cliarch at large. Professing 
 Cln'istians adopted the current morality ; they were con- 
 tent to be no worse than their neighbours," 
 
 The bishops have preserved their share " in the com- 
 plex ceremony of baptism " to the present day ; "no 
 baptism is theoretically complete until a bjshop has taken 
 that i)art in it which once followed immediately upon 
 immersion, but which has now come to have the resem- 
 blance of a separate rite and is kngwn as confirmation." 
 And in a note it is stated that "the separation of the two 
 chief elements of the baptismal right, immersion" and 
 imposition of hands, had already begun to 'prevail in the 
 
 * To this add the testimony of Luther, Calvin, Wesley, and 
 Chalmers. 
 
 Luther says:- "The term haptism is Greek; in Latin it maybe 
 .translattid immersion, since we immerse anything in water, that the 
 whole may be c'overed with water ; . . . they ought to be entirely 
 immersed and immediately withdrawn — for this the etymology of 
 the term seems to demand. And the Germans also call ba^Dtism 
 taufe, from depth, because it is fit that those whoai^e baptized should 
 be deeply immersed."^ For hai)tizo in Greek is 'immerse' in Latin. 
 
Made *' Churches " into Sects. 115 
 
 West in the time of Jerome ; bnt the latter was reserved 
 for the bishop as a mark of respect to his dignity, and not 
 of necessity." 
 
 It was late when writers began to speak of Christian 
 ministers as priests. ''But in earlier times there was a 
 grander faith ; for the. kingdom of God was a kingdom of 
 X)riests." And that feature of change is thus expressed in 
 lecture vii. : "In the course of the second century the 
 custom of meeting in representative assemblies began to 
 l)revail amongst the Christian communities." ''At first 
 these assemblies were more or less informal." Sometimes 
 resolutions were passed and sometimes letters written to 
 other Churches. " But so far from such letters having 
 any binding force on other Churches, not even the resolu- 
 tions of the conference were binding on a dissentient 
 minority of its members." " In primitive days a Christian 
 who travelled, or who changed his residence fi^om one 
 town to another, was received into communion with but. 
 little question." Subsequently " it was held not to be 
 enough fof a man to be living a good life, and to hold the 
 Catholic faith, and to belong to a Christian association ; 
 that association must be part of a larger confederatior, 
 and the sum of such confederations constituted the Catholic 
 Church." " This last is the form which the conception of 
 unity took in the- fourth century." 
 
 and baptisma is ' immersion.' " — " Works of Luther," vol. i. pp. 71, 72, 
 Wirt edit., 1562. 
 
 Calvin : " It is certain both that the word itself of baptizing signifies 
 ' to immerse,' and that the right of immersing was observed by the 
 ancient church." — " Institutes," Christian Keligion, chap. xv. sec. 19. 
 
 Wesley in his note on the phrase, ' ' We are buried with him " 
 (Kom. vi. 4), says : " Alluding to the ancient manner of baptizing by 
 immersion." — Wesley's Works, vol. iii. p. 20, New York edit., 1840. 
 
 Dr. Chalmers, in his lecture on- Eom. vi. 4, says : ' ' The original 
 meaning of the word baptism is immersion. . . . We doubt not that 
 the prevalent style of the administration in the Apostle's days was by 
 ' an actual submerging of the whole body under water.' " 
 
 It will hardly b^ charged by persons prompted by pious emotions 
 that these men. were all fanatics or deceivers, ignorant or careless. 
 With these extracts compare the practice of the pious pastors who 
 sprinkle water on babes without knowledge, faith, or volition. 
 
116 Paying the Pastor. ' . 
 
 As to the organization of the present denominations he 
 says : '* The organization which existed in the Middle 
 Ages, and which in its essential features has remained to 
 this present day in our own (Church of England) and 
 other Churches, is linked by direct historical continuity 
 with the organization of primitive times." And in speaking 
 of such ** Churches," and, as the " results" of his examina- 
 tion, he says in lecture viii. : " (1) That the development 
 of the organization of the Christian Churches was gradual ; 
 (2) that the elements of which that organization was 
 composed were already existing in human society ; " or, in 
 other words, *' the Christian communities were borne 
 along with the general drift of contemporary organiza- 
 tions." * The sects were, in other words, " developed from 
 human society," rather than the teaching of Christ and 
 the Apostles. 
 
 On page 211 we are told : "On the hypothesis that the 
 constitution of the Christian societies was settled by the 
 apostles in their lifetime, and that what was so settled was. 
 intended to be the form of all Christian societies for all 
 time to come, different groups of Christians have at various 
 times separated themselves from the main body, and 
 claimed, in some cases not without reason, to be recurring 
 to a more primitive type. And those who have opposed 
 them have endeavoured to show by arguments, which 
 have sometimes been marked by more enthusiasm than of 
 either logical force or historical probability, that this or 
 that institution is not new but old." On the last page we 
 • are warned that, " to you and me and men like ourselves 
 is committed in these anxious days that which is at once 
 an awful responsibility and a splendid destiny — to trans- 
 form the modern world into a Christian society, to change 
 the socialism which is based on the assumption of clashing 
 interests into the socialism which is based on the sense of 
 spiritual union, and to gather together the scattered forces 
 of a divided Christendom into a confederation in which 
 * Page 89. 
 
Developed Sects from Society. 
 
 117 
 
 organization will be of less account than fellowship with 
 one Spirit and faith in one Lord, into a communion wide 
 as htimau life and deep as human need in a Church which 
 shall outshine even the golden glory of its dami by the 
 splendour of its eternal noon." 
 
CHAPTEE XX. 
 
 The Paid Pastorate proved to be Unscriptueal and 
 Anti-scriptural. 
 
 " Tills I consider the first step in the Hierarchy ." 
 Campbell. 
 
 -Professor George 
 
 E think it may be fairly claimed that a careful 
 reading of the preceding pages will convince 
 a mind moderately candid, reasonably clear, 
 and ordinarily intelligent, and which has been 
 divested of the influence of early education, present asso- 
 ciation, and religious prejudice, that the clerical system,- 
 the sectarian system of religion based on the paid pas- 
 torate, is not of Christ — has no place in His religion, 
 and no sanction in apostolic teaching and practice." 
 It is certainly and undoubtedly unscriptural. We speak 
 of the system. That many good citizens, moral men, self- 
 sacrificing spirits, are to be found among the " the pastors " 
 
 * In speaking of " Lay Eldership," Dr. Davidson says : " It implies 
 that a distinction between the laity and clergy was made in the 
 apostolic period. That separation, however, is fo*reign to the New 
 Testament. All the members of a Christian community occasionally 
 exercised their various gifts for the edification of the body. 2'he 
 mouths of none were closed up by persons arrogating to themselves the 
 exclusive appellation of the clergy- — God's inheritance, according to 
 the origin of the term. Biit lohen the mystery of iniquity began to 
 develop itself, a separating line was drawn between two classes of 
 believers in the same assembly, far larger than that which existed 
 after the earliest appointment of definite .officers ; and the privileges 
 of the one were abridged in proport'ian as those of the Other icere en- 
 larged.'''' — Dr. Davidson on " Ecclesiastical Polity," p. 148. 
 
Vitalizing Force OF Sects. 119 
 
 no candid man will or can deny. It is not the individual 
 men we a-ssail. We are not writing in that line in these 
 chapters. That they are wrong, grievously wrong, " blind 
 leaders of the blind," we have no doubt. To that extent 
 they are not good, are not right ; and whatever of good, 
 right, and excellent there is in them, it is in spite of the 
 errors of their sys.tem, of their individual wrong-doing in 
 that connection. They see some good and teach many 
 good things ; but do much evil and lead to mucli more. 
 
 We not only claim and think we have proved the clerical 
 system to be unscriptural ; but we can trace it to the great 
 apostasy, and not only to the great apostasy as a part and 
 parcel of it, but as the cause and origin of the apostasy, 
 without which the apostasy never would have been, and 
 without which, if it had been, it never would have been 
 perpetuated ; and without which the apostasy would be an 
 item of past history, and would soon pass into oblivion. 
 The apostasy represented* by the great Eoman, Greek, 
 German, .and AngUcan sects would waste into decay and 
 ruin in a few years if this feature were given up ; if this, 
 the vitalizing force, were* withdrawn. 
 
 That the '' one man " of the presbyters of the first con- 
 gregations of Christ — becoming pre-eminent amongst his 
 brethren like Diotrephes, because he' " loved to have the 
 pre-eminence," ^ and claiming to be entitled to all the 
 remuneration they would or could offer ; like Balaam, 
 because he "loved the wages of unrighteousness " — was the 
 originating cause of the apostasy, history abundantly testi- 
 fies. A reading of the "Bampton Lectures for 1880," by 
 Edwin Hatch, M.A., will, in a brief space, and with all 
 the authorities referred to, place before the reader about 
 all that is necessary to learn from history to demonstrate 
 the starting, the growing, and the maturing of the apostasy, 
 and that its birth was contemporaneous with the paid 
 pastor, the germ, of the " Pastor of Pastors " — the Pope. 
 • A few selections from " Lectures ,on Ecclesiastical His- 
 ^.3 John 9. 
 
120 Paying the Pastor. 
 
 tory," by George Campbell, D.D., will show the departure 
 from scriptural teaching and ^oractice of which we complain 
 and against which we contend. After showing that in 
 apostolic times there were in every congregation a number 
 of elders or presbyters, more than one at all events, he 
 proceeds to say in lecture vi. : "It has once and again 
 been observed passingly, that every church had its own 
 pastor and its own presbytery independent of every other 
 church. And when one of the presbyters came to be con- 
 sidered as the pastor by way of eminence, while the rest 
 were regarded as only his assistants, vicars] or .curates, 
 who acted under his direction. As then every church 
 or congregation had but one who was called bishop, so 
 every bishop had but one congregation pr church." "^ 
 
 In lecture vii. p. 120, he says,- "I showed that before 
 the middle of the second century (a.d. 150) a subordina- 
 tion in the ecclesiastical polity, which I call primitive 
 episcopacy, began to obtain f very generally throughout 
 the Christian world ; every single church or congregation 
 having a plurality of presbyters, who, as well as the deacon, 
 were all wider the superinte7idency of one pastor or bishop." 
 The conclusion of that lecture is thus expressed : " Thus 
 we have advanced from the perfect equality, in regpect of 
 ministerial powers in the stated pastors of the churches 
 
 * Ed. 1834, p. 116. 
 
 t " No small honour and profit accrued to the whole order of men 
 who conducted the affairs of the church from the time they succeeded 
 in persuading thQ people to regard them as successors of the Jewish 
 priests. This took place not long after the reign of Adrian, when 
 upon the second destruction of Jerusalem (a.d. 135) the Jews lost all 
 hope of seeing their common\\'ealth restored. The bishops now T9ished 
 to be thought to correspond with the high priests of the Jews ; the 
 presbyters were said to come in place of the' priests, and the deacons 
 in that of the Levites. Those who first drew this parallel between 
 offices so totally different, probably made the misrepresentation not 
 so much from design ■ as from ignorance. But this idea being once 
 ■introduced and approved, among other errors resulting from it, I shall 
 mention only this, that it establishes a wider difference between the 
 teachers and the tatight than accords with the nature of the Christian 
 reZ^■gf^o?^"— Mosheim's "Ecclesiastical History," p. 63, Part Second 
 Century. Dr. Murdock's edit. 
 
•Prevents Apostolic Congregations. 121 
 
 planted by the Apostles, to that parochial episcopacy which 
 immediately succeeded it, and which, though it arose 
 gradually from an inconsiderable cause, seems to have 
 opened the model of a proper episcopate, as the word is 
 now understood, before the middle of the second century. 
 And this I consider a$ the first step in the Hierarchi/. I shall 
 continue to trace its progress in the succeeding lectures 
 on this subject." 
 
 In lecture viii. p. 142, he says : " For my own part, 
 I acknowledge it to be my opinion, that there is not a 
 church now in the world which is on the model of that 
 formed bij the Apostles.'' " That is a pretty severe commen- 
 tary on the learning and integrity of the clergy ; for they 
 are chiefly responsible for that state of affairs. If they do 
 not know enough to model a congregation after the original 
 pattern, then they must be ignorant indeed ; and if they 
 know enough, and are not able, or rather do not do so, 
 then they are very unreliable and untrustworthy in the 
 highest trusts committed to mortal men. The process of 
 development wxnt on during six centuries, from the Pastor 
 to the Bishop, the Bishop to the Archbishop, the Archbishop 
 to the Metropolitan, the Metropolitan to the Patriarch, the 
 Patriarch to the Pope. Step by step, also, grew up the 
 .ecclesiastical systems which are now^ manifested in the 
 various organizations of the apostasy ; the Eoman ' ' Church," 
 
 * The Congregation — " Two meariings have been specified as alone 
 belonging to the word ekklesia [churcli] in the New Testament, viz, , 
 that spiritual assembly which comprises all true believers in all ages, 
 usually denominated the universal church ; and a congregation of 
 Christians assembling for worship in one place, or a, particular church.'^ 
 — Dr. Davidson, p. 55. See page 46. 
 
 " It is an assembly of the called, or those who are brought together 
 by one leader or profession. The whole community of professing 
 Christians make the one body or congregation of the Lord ; and these 
 meeting in one place constitute the Christian congregation in that 
 place." — A. Campbell, Appendix lo "Living Oracles," p. 77. 
 
 " But in any intermediate sense, between a single congregation and 
 the whole community of Christians, not one instance can be brought 
 of the application of the word {ekklesia) in sacred Writ." — George 
 Campbell, " Eccl. Hist.," p. 117. • 
 
122 Paying the- Pastor. 
 
 the Greek, the Lutheran /■= the Anghcan, and -all their 
 oftskoots and offspring ; all possessing, in one form or 
 other, this the characteristic feature of ''the man of the 
 sin, "the impress of the beast." Eanks and emoluments, 
 ecclesiastics and ecclesiasticisms, grew up together, until 
 Christianity was well-nigh buried, and the model of " the 
 mother congregation " at Jerusalem absolutely overlooked. 
 Pank is of little use in a worldly sense without pay, and 
 pay when well dispensed creates ranks or gradations, and 
 thus the process went on. The original idea was, " I am 
 your Master, even Christ, and all ye are brethren." 
 What a difference ! 
 
 Numerous writers have stated this departure from 
 Christianity and the development of a new system in clear 
 terms. Dean Stanley has said, " In the Jirst beginning of 
 Christianity there icas no such institution as . the clergy ; and 
 it is conceivable that there may be a time when it shall 
 cease to be. But though the office of the Christian ministry 
 was not one of the original and essential elements of the 
 Christian religion, yet it grew naturally out of the want 
 which was created. There was a kind of natural necessity 
 for the growth of the clergy in order to meet the increasing 
 needs of the Christian community. Just as kings and 
 judges and soldiers spring up to suit the wants of civil 
 society, so the clergy sprang up to meet the wants of civil 
 society. ... It is this— that not in His earthly life, not 
 in His direct communion with men, not as part of the 
 original manifestation of Christianity, but (so to speak) as a 
 
 * Professor C. E. Stowe, in that most invaluable work styled 
 " Origin and History of the Books of the Bible," says with respect to" 
 the three great sectarian divisions of Christendom, what may be said 
 of every sect of which these divisions are composed : " I have called 
 these three important manuscripts, to wit, the Alexandrian, the 
 Vatican, and the Sinai, respectively, the Greek Testament of the 
 Protestant, the Eoman, and the Greek Churches, merely on account 
 of their history and location, and not because any of these great 
 divisions of Christendom. Jinds f<pecial help in regard to their pecu- 
 liarities from any of these manuscripts. These three great original 
 sources of New Testament teaching, with the utmost impartiality, 
 treat all these divisions exactly alike, so far as their denominational 
 
An ''Afterthought" of Infinite Wisdo:m. 123 
 
 Divine aftertliouglit, as the result of the complex influences 
 which were showered down upon the earth after its 
 Founder had left it, as a part of the vast niachinerij of 
 Christian civilization, were the various professions of 
 Christendom formed, and amongst these the great voca- 
 tion of the Christian ministry." * It was an " after- 
 •thought," a thought after. the delivery of the gospel ; but 
 it was not of God, but of man or the devil, and a plau- 
 sible and acceptable " device " it has turned out. If it 
 were -the " afterthought " of God, then the wisdom of God 
 in Christ was not perfect ; and it was not true to say to 
 the Christians at Colosse, " and yon are complete in 
 Him." ^ To whom, or through wliojn, was this "after- 
 thought " delivered ? This was a very weak thought of 
 the learned and latitudinarian Dean ; but he had to make 
 out some case for " the cloth " with which he was identi-' 
 fied. No wonder there are infidels when one of the most 
 popular expounders of religion could speak of God — the 
 God of infinite wisdom and knowledge — as having an 
 " afterthought," like a finite and erring man. 
 
 The " Eev. " G. A. Jacob, D.D., a priest of the State 
 Church, in the '^ Ecclesiastical Polity of the New Testa- 
 ment," says: "By the commencement of the third century, 
 this apostolic simplicity had begun to be greatly marred by 
 the assumption of a more .ostentatious style of ministration, 
 and a more imposing authority. The Christian ministry 
 was now changed into a priesthood, after the model of the 
 Levitical law. Bishops, presbyters, and deacons became 
 high priests, priests, and Levites, and were gradually more 
 and more regarded as a mediating, sacrificing, and absolving 
 
 ^ Col. ii. 10. 
 character is concerned, that is, they 'say nothing about them what- 
 soever ; and they all three are decidedly and equally the upholders of 
 Protestantism, just so far ^s Protestantism in fidelity to its original 
 principles rejects the mere human traditions which encumber and 
 overlie the Greek and Eoman confessionals and adheres simply to the 
 teachings of Christ and His Apostles as expressed in the written word " 
 (p. 74).' 
 
 * " Christian-Institutions," pp. 193, 196, 3rd edit. 
 
124 Paying the Pastor. 
 
 order, standing between God and the general body of 
 Christian men. Before this the reproach cast by Pagans 
 against the Christian Church, that it had no temples, 
 altars, priests, or sacrifices, had then its prime and glory ; 
 for its temple was the whole world, or wherever two or 
 three were gathered together in the Saviour's name, its 
 altar was the cross, its priest the Lord Jesus Christ, at 
 once the Priest and the all-sufficient sacrifice. But now 
 the leaven of Jewish and of Pagan influence, which fi'om' the 
 first had been ivorking insidwusly in the Church, . . . began 
 to make itself felt and seen, . . . and in the fourth century 
 the sacerdotal system took deep root in the Church, and grew 
 and flourished, until it culminated at last in the overbear- 
 ing pretensions of the priesthood in the Church of Eome." 
 
 The apostasy introduced from without the congregation 
 ultimately worked from within. It was indeed a "failling 
 away;" but when the '^falling away" was in process of 
 action, much material from the systems of heathenism, of 
 superstition and of priestcraft adhered; and the first 
 departure, which only appeared like as a small snowball 
 moving from the mountain top, soon increased to such 
 dimensions by the accretions of vanity and avarice during 
 centuries, that it became a great avalanche and carried 
 all before it. The tim« is coming though when it will all 
 be crushed in its own fall, and decompose from its own 
 corruption. The " Sun of righteousness " will dissolve its 
 , chilly mass, and the genial elements of civil and religious 
 liberty taught by Christ and His apostles, will crumble the 
 vast conglomeration until it shall be as though it had not 
 been. '* The Lord shall consume with the. spirit of his 
 mouth, and shall destroy with the brightness of his 
 presence." ' 
 
 The apostasy was fully developed or revealed in its time, 
 when the "priest became a king," in the year a.d. 740, 
 according to the true chronology. This was the time 
 when the " locusts " or priests had a " king over them." ^ 
 
 . ■ ^ 2 Thess. ii. 8. ^ Eev. ix. 11. 
 
Will Come to an End. 125 
 
 Then the political and ecclesiastical powers were joined. 
 The *' Beast " or the State was then ridden by the ** Scarlet^ 
 Woman " or the Church,^ and the tramp of persecution 
 and death was heard against those who " kept the com- 
 mandments of God and the testimony of Jesus Christ," ^ 
 So it will he again for a brief period. There will be yet a 
 last contest. It will be a short struggle. The *' King 
 of kings and Lord of lords " will come forth triumphant, 
 and the "kingdoms of this world shall become the kingdom 
 of our Lord and of his Christ." 
 
 The twelve hundred and sixty prophetical years added 
 to the seven hundred and forty will accomplish all these 
 things. The " Beast" and the " False Prophet," or the 
 ''Beast out of the earth" with the two horns — two repre- 
 sentative kingdoms, Germany and England — that made 
 an image of the '* beast ; " or in other words, joined the 
 ecclesiastical with the political power — will be stripped of 
 their ecclesiastical power, which shall be "cast into the 
 lake that burneth with fire and brimstone." The time is 
 coming when the people " will not buy their merchandise 
 any more." False, religions being destroyed, the devil 
 being bound, and deceiving the nations no more, 3 and the 
 " first resurrection " having taken place, the resm-rection 
 of Apostles and martyrs being an accomplished fact, and 
 they having ascended "to live and reign with Christ a 
 thousand years," the millenial j)eriod will be ushered in, 
 and the gospel in its simplicity shall spread, and "right- 
 eousness shall cover the earth as the waters cover the 
 great deep." So may it be. 
 
 We add a few closing words from Luther. Some people 
 may think that Luther -knew something we do not know ; 
 and if they should, they would not be far astray. Let 
 Luther speak: "A priest in the New Testament is not 
 made but born ; not ordained but created ; and he is born 
 not by the nativity of the flesh, but of spirit ; that is, of 
 * water and the spirit,'- in the laver of regeneration. 
 I Eev. xvii. 3. = Ibid. xii. 17. 3 Ibid. xx. 3. 
 
126 .Paying the Pastor. 
 
 And all Christians are altogether priests, and all priests 
 are .Christians, and let it he anathema to assert that there 
 is any other ^Driest than he who is a Christian. But as 
 there is no other showing forth of the praises of God- in 
 the ministry of the word than that common to all ; so 
 there is no other priesthood than a spiritual one, also 
 common to all, which Peter hath here described. Paul 
 confirms these things,' not as belonging to chosen or to 
 any in particular, but to the whole Church and to every 
 Christian saying, * Each of ^ou hath a psalm, hath a 
 doctrine, hath a revelation, hath a tongue, hath an inter- 
 pretation, and also ye may also prophesy one by one, that 
 all may learn, that all may be edifipd ! ' Tell us, there- 
 fore, who is this each, who is this all? Does he mean' 
 shaven alone by this general expression .? Therefore, it 
 has now been sufficiently confirmed by these places, most 
 strongly and clearly, that the ministry of the word is the 
 chief office in the Church, altogether unique and yet common to 
 all Christians, not only by right but also by command ; where- 
 fore the priesthood also must needs be both excellent and 
 common, so that against these' Divine lightnings of Grod's 
 Word, of what avail are infinite Fathers' innumerable 
 councils, everlasting usages, and the multitude of the. 
 whole world ? For it is only by straw and stubble of this 
 sort that tliey endeavour to establish their priesthood." 
 " And the spirit and the bride say. Come. And let him 
 that heareth say. Come. And let him that is athirst 
 come. And whosoever will, let him take the water of 
 life freely." ^ 
 
 ^ 1 Cor. xiv. 2 j^ev. xxii. 17. 
 
CHAPTEE XXI. 
 
 The " Paid Pastor" System prohibited. 
 
 " The time will cpnif when they will not endure sound doctrine ,- hut 
 after their own luxts shall they, having itching ears, heap to them- 
 selves teachers; and they shall turn aivay their ears J ram the truth, 
 and shall be txirned unto fa hies ^ — 2 Timothy iv. 3, 4. 
 
 T is difficult to understand how the practice of 
 paying a teacher in a congregation became 
 so prevalent, in view of the teaching of -the 
 Scriptures on the subject. It can only be 
 accounted for in the perverseness of 'human nature, evinced 
 so remarkably in all ages again'st the Divine Will, of 
 which the whole history of the Jews affords a notable 
 instance. Human nature is prone to have its own way. 
 It requires severe discipline to bring the human mind, 
 "vainly puffed up" by its " fleshly conceits," to say,' 
 *' Thy will, not mine, be don^." The world is wont to buy 
 and sell every material thing, and it is no easy task to 
 convince it that the religion of Christ may not be bought 
 and sold too.. Still, it is undoubtedly certain that the 
 practice of the religious world in this respect at the 
 present day is unauthorized by the Scriptures ; and not 
 only unauthorized, but condemned. This will appear from 
 various, considerations. 
 
 It is expressly prohibited.^ This ought to be enough! 
 ^ Acts XX. 34 ; 1 Peter v. 3. 
 
128 Paying the Pastor. 
 
 There is no approved instance of the kind in the whole 
 New Testament. 
 
 Out of the twenty-two congregations specifically named, 
 and the numerous congregations to be found in nine 
 districts or countries, such as Judea, Galatia, Cilicia, 
 Asia, &c., there is no intimation of such a custom recog-' 
 nized in any one of them. 
 
 We have the history of various congregations, more or 
 less complete, extending over two generations, or about 
 sixty years, froni the day of Pentecost until the writing of 
 the Apocalypse, p.nd there is nothmg of the kind with 
 apostolic sanction. This was time enough to have the 
 practice approved if it existed. Facts force themselves 
 upon the attention ; whether they are heeded or not, they 
 will be felt, and cannot be wholly ignored. This fact 
 especially manifests itself where it exists, as most con- 
 gregations can testify. 
 
 It is not a- sufficient answer to say that in the first age 
 teachers were miraculously gifted ; if they were, they 
 were not miraculously fed and clad. It is the provender of 
 the shepherds that i-s in question, not how the sheep were 
 ^d. 
 
 The plurality of teachers and elders,- and others who 
 assisted in the edification of the congregation, precludes 
 the idea of all being paid for their services ; and all were 
 paid if any one was. 
 
 Whatever was taught in one congregation was taught in 
 all. ^ If one congregation was taught to " support " the 
 ** minister," all were ; and if one was taught otherwise, all 
 were. We know that many were taught otherwise, hence 
 the conclusion is inevitable that all were. 
 
 The congregations, for the most part of which we 
 have' any account, were numerous and had w^ealth ; and 
 what is more important than riches, when contributions 
 were required they had marked liberality. Witness : 
 Jerusalem, Antiochj Corinth, Philippi, Galatia, Acbaia, &c. 
 ^ 1 Cor. iv. 17. 
 
No Contribution for the Purpose. 129 
 
 When we have mention of contributions for specified 
 purposes, we are not to assume that they were used for 
 other purposes. We should not slander the early Chris- 
 tians in this way. If the ** contribution" was for ''the 
 poor saints," they got it. If the " contribution" was for 
 '' the gospel," those who " preached the gospel " got it, 
 not those who taught the congregation. The gospel 
 cannot be preached to saints or Christians ; it may be in 
 their hearing, but it is not fo?' them nor to them. They 
 have already heard and obeyed the gospel ; they are then 
 to be taught, or instructed, or admonished, or edified. 
 They are not instructed how to be "made disciples," but 
 how to continue " disciples indeed." This, as we have 
 already seen, excludes all those passages used in connec- 
 tion with ''preaching: the gospel" from the class to be 
 used in advocacy of paying a teacher in the congregation. 
 
 The Apostles and first teachers were not of the 
 "poor saints;" they were never so classified. Such 
 contributions were not for them, and were not appropri- 
 ated by them. 
 
 When the money was common,^ the Apostles "laid 
 up " none for themselves. " Silver and gold have I none," 
 said Peter.^ 
 
 They thus obeyed the law of the Lord for their 
 guidance among the first injunctions He gave to them. 
 
 Lay not up for yourselves treasures upon earth." 3 The 
 reason. was the " eye " could not be " single " if it had two 
 masters to serve. "You cannot serve God and mammon." ^ 
 The ministry of this age think otherwise. 
 
 Our Lord's description of an "hireling" shows that it 
 was " the shepherd" and " the flock" that were involved. 
 The hireling fleeth, because he is an hireling, and careth . 
 not for the sheep." 5 Take away the golden tie that binds 
 their willing hearts together, and it will generally be found 
 that the sheep may be scattered by any wolf, so far as the 
 
 ' Acts ii. t5. 3 Matt. vi. 19. 5 John x. 11-14, 
 
 = Ibid. iii. 6. -» Ibid. vi. 22, 24. 
 
 10 
 
130 Paying the Pastok. 
 
 "shepherd" or pastor is concerned; or if the golden 
 prospect is brighter or higher, the pastor is usually 
 "moved" to that point, as the needle to the magnet, 
 regardless of the entreaties or needs of the flock. " The 
 call " is too powerful to be resisted. 
 
 The Apostle did not, '^like most, set the word of 
 God to sale." ^ It is very singular that even at this 
 period the Apostle could say that "most" of his coii- 
 temporaries " set the word of God to sale." If he were 
 speaking in our day, he might say it was almost uni- 
 versal.''' 
 
 This was the point the Apostle made against the 
 "false apostles," "deceitful workers," Satan's "minis- 
 ters," that they "devoured" the brethren, " took " of 
 them and exalted themselves. ^ He kept himself from 
 being "burdensome" to them; but the false apostles 
 thought this the very bliss in store for them to have the 
 opportunity of bringing them into " bondage." Paul un- 
 ceremoniously " cut off " this opportunity for them to 
 quote him as an example in this particular, "that they 
 may be found even as we," 3 in not being burdensome. 
 He said, " I seek not yours, but you." + 
 
 Some think the labour necessary to earn one's own 
 bread derogatory to "the profession;" no doubt it is, 
 but it was not derogatory to a Christian. It was not to 
 our Lord, who is called " the carpenter ; " s nor with the 
 Apostle, the " tent-maker." ^ It was a duty enjoined on 
 Christians. 7 " Now them that are such [working not at 
 all] we command and exhort, by our Lord Jesus Christ, 
 that with quietness they work, and eat their own bread,'* 
 
 There were those who taught " things which they 
 ought not for filthy lucre's sake." ^ There are a great 
 many now of the same sort. All the teachers cannot be 
 right. This is universally admitted. And all teach things 
 
 ^ 2 Cor, ii. 17. ^ ibid. xii. 14. ^ Eph. iv. 28 ; 1 Thess. 
 
 = 1 Cor. xi. 5 Mark vi. 3. iv. 11 ; 2 Thess. iii. 
 
 2 Cor. xi. 12. 6 Acts xviii. 3. « xitus i. 11. 
 
 * See " Life and Epistles of Paul," vol. ii. p. 101. 
 
Begets Errors and Sects. 131 
 
 that are not written, and as tliey all teacli for " filthy- 
 lucre," and would not teacli without the *' lucre," it is for 
 the " sake " of the lucre they teach. Take away the 
 *' filthy lucre," and the chief prop of error and of sects is 
 gone. The other support is " power " and position. 
 "Power" and "pelf" sustain the sectarian establish- 
 ments all over the land. Take away both of these, and 
 in a few years one of the '* ordained " as such would not 
 be left to tell the tale of their ruin. See the ruin pre- 
 dicted.^ 
 
 The whole system is forcibly denounced by the 
 Apostle James in indicating the preferences given to the 
 rich and the oppression of the poor.^ This has largely 
 been a result of this "system of purchase." It is evil, 
 whether in the national army or the " church militant." 
 Mammon becomes the God, and heroism is not much 
 estimated until danger is at hand. 
 
 Peter predicts the w^hole system in a most marked 
 manner. He says, " that through covetousness shall they 
 [the false teachers] with feigned words make merchandise 
 of you," 3 and denounces this conduct in the most power- 
 ful style. See also Jude on the same classes. 
 
 The intimation in Titus i. 7, that the " bishops " were 
 not to be " shameful gainers," or of those who made gain 
 or money by shameful or base methods, shows that they 
 were expected to make their own money, but always in a 
 reputable manner, " working with their own hands the 
 thing that is good." 4 
 
 The Eevelation describes the merchants s and the 
 ultimate failure of the business, " for no man buyeth their 
 merchandise any more." ^ " Alas ! alas ! that great city 
 Babylon, that mighty city, for in one hour is thy judgment 
 come." "For in oae hour so great riches is come to 
 nought." 
 
 Notwithstanding all these facts and circumstances, 
 
 ^ 2 Thess. ii. ; 2 Peter ii, .32 Peter ii. 3. s Rev. vi. 5, 6. 
 
 = James ii. • •♦ Eph. iv. 28. ^ m^^ x.YiiL 11. 
 
132 Paying the Pastor. 
 
 there are still some who are predetermined to establish 
 and ** support " the ministry, and quote just two scrijitures 
 as authority for this proceeding ; one would be enough if 
 it meant what is claimed for it. These two passages are 
 Gal. vi. 6 and 1 Tim. v. 17 ; neither of which mentions 
 "money" or money's worth, or uses any equivalent term.- 
 We have already noticed the meaning of these passages. 
 The principal authority is 1 Tim. v. 17, which, Hke many 
 other perverted scriptures, proves the very reverse to that 
 which it is used to support. 
 
 *'Let the good presiding elders be esteemed worthy of 
 double honour, especially those toiling in word and teach- 
 ing; for the Scriptures say. Thou shalt not muzzle an 
 ox threshing, and, the labourer is worthy of his reward. 
 Against an elder receive not an accusation, in any case, 
 without two or three witnesses. But those who sin 
 rebuke before all, so that the rest also may fear." ^ This 
 has been fully. investigated. 
 
 What does all this argument amount to ? One may ask 
 such a question. "VVe answer, if we read the Scriptures 
 correctly — the teaching of Christ and His Apostles — the 
 system of the sects of Christendom to-day is an apostate 
 system, and the mode of edification is a violation of law ; . 
 and being a transgression of law is sin, for "sin is a 
 transgression of law." Was not God as jealous of the 
 law of the temple service, the sacrifices at the altar and 
 the worship, as of the law written on tables of stone ? Is 
 He not now as jealous of the worship and edification in 
 the congregations of His Son ? Is it important that we 
 should not '*go to church" to sin? If sin is in the 
 pulpit, is it reasonable to expect it not to be in the pews ? 
 If people are taught to tolerate error in teaching and 
 practice in the pulpit, will they not reasonably claim a 
 like license for those who occupy the pews ? 
 
 If, as we have seen amongst other things, that ''per- 
 verse things " are spoken by teachers ; on the subject of 
 I 1 Tim. V. 17-20. 
 
The Occasion of Sects. 133 
 
 the congregation, its building, structure, and character, 
 the mode of entering therein ; sprinkhng babes taught for 
 immersion of behevers against all teaching and example 
 in the New Testament ; the Lord's Supper placed in the 
 back-ground while the pastor is placed in the front, and 
 this ordinance attended to once, twice, or twelve times a 
 year in an obscure way instead of on every Lord's day ; a 
 sermon substituted in place of obedience to the command 
 of Christ, "Do this in remembrance of me;" the ''poor 
 saints " allowed to sit at the door, and be actually neg- 
 lected, by reason of the enormous expense of maintain- 
 ing a fashionable "church," "parson," "choir," and 
 " organist " — what good can come out of the system ? 
 
 Sects, now number, it is said, about six hundred, and 
 they will continue and increase by pastors " speaking per- 
 verse things," until there shall be " six hundred and sixty- 
 six," ^ and all are taught by the learned and pious pastors, 
 and still all taught different doctrines and practices ! All 
 are carried on under human names, having human organi- 
 zations, human laws, ordinances, and administrations, 
 and all against the teaching of Christ. Can there be, 
 from the Divine standpoint, greater sin, worse evil, or 
 more glaring disobedience ? " Whosoever transgresseth and 
 abideth not in the doctrine of Christ, hath not God." ^ What 
 can be worse? "Without Christ, being aliens from the 
 commonwealth of Israel, and strangers from the covenants 
 of promise, having no hope and without God in the 
 world." 3 " He that abideth in the teachiyig of Christ, he 
 hath both the Father and the Son, K there come any 
 unto you, and bring not this teaching, receive him not 
 into your house, neither bid him God-speed ; for he that 
 biddeth him God-speed is partaker of his evil deeds." -^ 
 
 Kev. xiii. 18. ^ 2 John 9. 3 Eph. ii. 12. 4 2 John 9, 11. 
 
CHAPTER XXII. 
 
 CoBiPAEE Apostolic Meetings with the Modekn. 
 
 " If there come unto your synagogue a man with a gold ring and 
 goodly apparel, . . and say unto him, Sit thou here in a good place, 
 . . . are you not then partial ? "- — James ii. 2, 3, 
 
 T is extremely curious to observe the result 
 of a comparison between the simplicity of 
 Apostles and early Christian teachers with 
 the *' pomps and vanities " of this wicked 
 world as now displayed by all classes of religious teachers 
 in all kinds of sects,. If one wants to see the "pomps 
 and vanities" of this wicked world let him "go to church." 
 It is rather a pleasant pastime now-a-days. It whiles 
 away an hour or two of a Sunday, and breaks in on the 
 ennui of idle moments. When there, what is to be 
 seen? Take any popular "sect " — and " sects," by the 
 way, are classified with " murder "and a terrible catalogue 
 of sins.^ Take such a sect^ and select a "church" of that 
 sect, and seek admittance. At times you will pay to 
 enter, at other times you are earnestly invited by an 
 advertisement that would do credit in some of its attrac- 
 tions to a circus poster; and when entered and ushered by 
 a peculiarly officious and singularly officially clad person, 
 whom, in your innocence, if indeed you are innocent, you 
 may mistake for the parson, but who in fact is only the 
 I Gal V. 20. 
 
Makes the Church Mercantile. 135 
 
 other aud lower end of the "dignities," namely, the 
 *' sexton" — when ushered I say, into your seat, you set 
 your mind to contemiDlation. 
 
 In coming, you recollect to have noticed an immense 
 pile of wood, brick, or stone in a very fantastic shape, 
 modelled after a heathen temple of many centuries ago, 
 with a spire of elongated proportions, costing, it may be, 
 as much as all the rest of the "cathedral or church," 
 looking away to the skies, surrounded by minarets, 
 towers, and pinnaclas. Then contemplate a mortgage of 
 £10,000 to £20,000 on top of it all, with the annual 
 interest of £500 to £1,000, the cost of the organ and its 
 hydraulic or human power, working under the " pastor's' 
 feet for hire on the " sabbath," who will blandly tell the 
 hearers, "do no work on the sabbath" — except of course 
 mine, and the sexton's, and the organ blower^s, and the 
 choir's, and the organist's, and so on ; and contemplate 
 the parson's "stipend" ranging from £500 to £2,000 a 
 year, and the organist's ranging from £100 to £300 a 
 year ; and the repaii^ and ornamentation running from 
 £50 to £200 a year ; and the heating and cleaning, and 
 the bazaars and lectures, and operatic performances of 
 the organist and choir ; and the missionary contributions 
 ranging from £30 to £200 a year ; and contributions 
 for the poor from £10 to £100 a year ; and the prospect 
 of "take up a collection," for all of these objects — and 
 your mind becomes so financial and commercial and mer- 
 cantile, that you begin to feel yourself in a " house of 
 merchandise." If you thought you had escaped the "shop" 
 when you left your business you find yourself wofuUy 
 mistaken. 
 
 Then you hear a great bell ringing, over your head 
 somewhere, which wakes you from your financial reverie, 
 and you look around at the inside of the edifice. Opera 
 shaped, just like the last theatre you attended, with 
 platform or stage, and a " sacred desk " thereon, or a 
 tub-like pulpit in which the star performer of the occasion 
 
136 Paying the Pastor. 
 
 will shortly be ''cabin'd, cribb'd, and confin'd." Then a 
 multitude of circular seats, cushioned with gay colours, 
 but not comfortable ; a pulpit ornamented with crimson 
 and velvet and gold. A sound is heard, now aloft, now 
 in the rear, or again in the front — with the slow, mur- 
 muring tones of a thundering organ, gaily painted, grand 
 and lofty. As soon as your ears will allow your eyes to 
 exercise their functions, you see a man — the form, tall and 
 thin, medium sized and fat, or short and chunky — enter 
 from a door of the rear or side to the pulpit, with solemn 
 gait, grave demeanour, and pleasant smile, growing into 
 solemn visage — the tailor's or milliner's skill strikingly 
 .disx^layed in gowns and tassels, ruffles and starch, hood 
 and necktie, all carried with the mien and carriage of a 
 master of ceremonies, " your spiritual master and pastor." 
 
 Now there is a crowded audience — if rich, gaily dressed 
 in the extreme of fashion — to hear a celebrated orator, each 
 having a pew in a good place, well to the front, and the 
 poor, if any, in the rear, whenever they come, stand or 
 sit near the door. Again a thin audience, here and there 
 a pious hearer, to listen to a hard-working, conscientious, 
 though mistaken and learijed curate, whose " stipend ".is 
 not " twofold" more, but tenfold less than the " bishop " 
 or the popular preacher. 
 
 A prayer, a hymn, an organ recital, a collection, a 
 Scripture reading, a sermon of from fifteen to twenty-five 
 minutes of glittering generalities, plagiarised platitudes, 
 and soothing sophisms, a prayer and again a hymn, may 
 be, a benediction and a bustle out, and the "public 
 worship of God " is over. These things more or less 
 everywhere and modern style is fairly represented. How 
 different the apostolic meetings at Jerusalem, at Antioch, 
 at Troas, and other places ! 
 
 A peculiar feature of the clerical system is that which 
 demands the title of ''reverend." We will on this aspect 
 quote a few words from a gentleman whoni some will call 
 *' reverend," but who it appears does not covet that 
 
Encourages Presumptuous Titles. 137 
 
 distinction, namely, the celebrated • Baptist minister, 
 C. H. Spm-geon. " We cannot lay down the pen ^Yitllout 
 asking why so many brethren still retain the title of 
 * reverend.' '■' We are willing to reverence the aged 
 pastor, and we did not hesitate to give that title to our 
 beloved friend George Eogers, just in the same way as we 
 use the term ' the venerable Bede,' or ' the judicious 
 Hooker ; ' but we are not prepared to reverence every 
 stripling who ascends the pulpit. And moreover, if we 
 thought it due to others to call them reverend, we should 
 still want some reason for their calling themselves so. 
 
 "It seems rather odd to us that a man should print upon 
 his visiting card the fact that he is a reverend person. 
 Why does he not occasionally vary the term and call 
 himself estimable, amiable, talented, or beloved ? Would 
 this seem odd ? Is there any solid objection to such a 
 use of adjectives after the fashion is once set byem^Dloying 
 the word reverend ? If a man were to assume the title of 
 reverend for the first time in history, it would look ridicu- 
 lous, if not presumptuous or profane. Why does not the 
 Sunday-school teacher call himself the respectable John 
 
 • "It is marvellous to find how those who style themselves the 
 clergy par excellence are disposed to claim for thernselves all the titles 
 which can be sii'pposed to elevate them in their own opinion or in the 
 esteem of others. And yet, considering what human nature is, it is 
 not surprising to see this phase of vanity. To say nothing now of 
 other appellations, they will not allow the common people even the 
 name brethren. They are the brethren; but unofficial Christians, 
 however holy or intellectual, are the laity. The New Testament does 
 not sanction this arrogance. The spirit of that book rebukes it. All 
 Christians are brethren; the humblest, the poorest disciple that ever 
 listened to the voice of Christ equally with the most exalted preacher 
 of the Word. God, who is no respecter of persons, is the one Father 
 of both. He hears the imperfect, incoherent prayer of the one as 
 willingly as the fluent, connected address of the other. Yes, it may 
 perhaps be found at the great day that many who pompously pro- 
 claimed the Word of the Lord, magnifying themselves instead of their 
 office, shall be excluded from the society of the Redeemer who was 
 meek and lowly on earth ; while poor laymen who heard the gospel 
 and believed, though kept at a respectful distance from the assuming 
 brethren, shall be welcomed into the immediate presence of Him who 
 is not ashamed to call all the sanctified brethren.'' — Dr. Davidson's 
 ♦' Ecclesiastical Polity," p. 73. 
 
138 Paying the Pastor. 
 
 Jones, or the City missionary dub himself the hard-working 
 Wilham Evans ? Why do we not, like the members of 
 secret orders and others, go in for worthy masterships and 
 past grands and the like ? I hope that we can reply that 
 we do not care for such honours, and are content to leave 
 them to men of the world, or to the use of those who think 
 they can do some good thereby. 
 
 *• It may be said that the title of reverend is only one of 
 courtesy ; but, then, so was the title of Rabbi among the 
 Jews, yet the disciples were not to be called Rabbi. It is, 
 at any rate, a suspicious circumstance that among mankind 
 no class of persons should so commonly describe themselves 
 by a pretentious title as the professed ministers of the 
 lowly Jesus. Peter and Paul were right reverend men, 
 but they would have been the last to have called them- 
 selves so. No sensible person does reverence us one jot the 
 more because we assume the title. It certainly is in some 
 cases a flagrant misnomer, and its main use seems to be 
 the pestilent one of keeping up the unscriptural distinction 
 of clergy and laity. A lad, fresh from the college, who 
 has just been placed in the pulpit is the Reverend Smith, 
 while his eminently godly grandfather, who has for fifty 
 years walked with God and is now ripe for heaven, has no 
 such claim to reverence. 
 
 *' A gentleman of ability, education, and eminent piety 
 preaches in various places with much zeal and abundant 
 success, but he is no reverend ; while a man of meagre 
 gifts, whose principal success seems to be in scattering the 
 flock, wears the priestly prefix, having a name to be 
 reverenced when he commands no esteem whatever. This 
 may be a trifle ; many, no doubt, so regard it ; why, then, 
 are they not prepared to abstain from it ? The less value 
 of the epithet, the less reason for continuing the use of it. 
 It would be hard to say who has the right to it, for many 
 use it who have not been pastors for years, and have not 
 preached a sermon for many a day ; what on earth are 
 they to be reverenced for ? Other men are always preach- 
 
" Eeverend " A Wonderful Honour. 139 
 
 ing, and yet no one calls them reverend, but why not ? 
 The distribution of this wonderful honour is not fairly 
 arranged. 
 
 "We suggest that, as the wife is to see that she reverences 
 her husband, every married man has a degree of claim to 
 the title of Eeverend, and the sooner all benedicts exercise 
 the privilege, the sooner will the present clerical use of it 
 pass out of fashion. We wonder when men first sought 
 out this invention, and from whose original mind did the 
 original sin emanate. We suspect that he lived in the 
 Eoman Eow of Vanity Fair, although the Eev. John 
 Bunyan does not mention him. One thing is pretty 
 certain, he did not flourish in the days of the Eev. Paul, 
 or the Eev. Apollos, or the Eev. Cephas." 
 
 The Psalmist says of God, " Holy and reverend is His 
 name." ^ It would seem a very daring and presumptuous 
 act to attach to one's name, a name and attribute of Deity. 
 
 i Psalm cxi. 9. 
 
PART II 
 

 TRE SCBIPTUBAL PLAN 
 
 SPREADING THE GOSPEL 
 
 CHAPTER XXIIL 
 
 Should the Gospel be Spread? 
 
 " And the Spirit and the Bride say, Come ; and let him that hears say, 
 Come ; and let him that is thirsty come ; whoever will, let him take of 
 the xoater of life and freely J"^ — Key, xxii, 17, 
 
 HY should the good news that salvation has 
 been brought to the world of humanity, dead 
 in trespasses and sins, be proclaimed ? Why 
 I should that salvation, which first began to he 
 spoken by the Lord and afterwards was confirmed by them 
 that heard Him, be now spoken ? Because men are in 
 need of a salvation, and they must hear of it and accept it 
 before they can enjoy it. Our Lord's last command to 
 the Apostles was, '* Preach the gospel to every creature. 
 He who believes and is immersed * shall be saved." ^ 
 
 * Mark xvi. 16, 
 
 * Charles Anthon, LL.D., says : " The primary meaning of the 
 
 word haptizo is to dip or immerse ; and its secondary meanings, if it 
 
 ever had any, all refer in some way or other to the same leading idea. 
 
 Sprinkling, &c., are entirely out of the question," — Dr. Fuller on 
 
 * Baptism," p. 45, 
 
144 Paying the Pastor. 
 
 The believing Jews on the day of Pentecost were told, 
 " Eepent and be immersed every one of you in the name 
 of Jesus Christ for the remission of sins," ^ and the be- 
 lieving, penitent, praying Saul of Tarsus, yet in his sins, 
 was told by the messenger of the Lord, "Arise, and be 
 immersed and wash away your sins, calling upon the name 
 of the Lord."^ The inquiring, unbelieving gaoler at 
 Philippi was commanded by Paul and Silas, " Believe oh 
 the Lord Jesus Christ and you shall be saved, and your 
 house. 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 im- 
 mersed, he and all his straightway. And when he had 
 brought them into his house he set meat before them, and 
 rejoiced, believing in God w^th all his house." 3 
 
 "Then belief comes from hearing, through hearing the 
 word of God." '^ "And this is the word which by the gospel 
 is preached unto you." s And Paul said to the Eomans, 
 " The gospel is the power of God unto salvation to every 
 one who believeth." ^ This is the same gospel which was 
 ''made known to all nations /c»/- the obedience of faith." 7 
 That the salvation through this gospel should be brought 
 to the ears of human kind but few will deny, and that it is 
 the duty of those who enjoy such salvation to aid others 
 to enjoy it scarcely needs to be demonstrated. 
 
 I. HOW IS THE GOSPEL TO BE SPREAD ? 
 
 This is a question that affords more room 'for investiga- 
 tion. Our knowledge on this point is to be derived from 
 one source, that is — the New Testament. We are obliged 
 to dispense with the miraculous in the religion of Christ 
 
 1 Actsii. 38. 3 Ibid. xvi. 31-3-i. s i Peter i. 25. 7 Eom. i. 5 ; xvi. 26. 
 
 2 Ibid. xxii. 16. * Rom. x. 17. ^ Rom. i. 16. 
 
 * " The word of the Lord " which Paul and Silas spoke to the gaoler 
 and " to all that were in liis house " was the Word the Lord gave to 
 the Apostles to tell all the world, " He who believes and is immersed 
 shall be saved." It is a direct answer to the gaoler's question, and 
 the gaoler must have been so taught, for the next thing we find him 
 doing was being " immersed, he and all his straightway." 
 
Not a Work of Christian Congregations. 145 
 
 as a present actual operation amongst mankind, from the 
 simple fact that there is no such thing now mauifeste d 
 We have the grand result in the New Testament, our only 
 som-ce of Christian kno\vledge. We have the miraculous 
 as a model or pattern, and the work of supernaturally 
 gifted men as an example or precedent for our action in 
 all cases where similar -work can be done now. What 
 they did in spreading the gospel that was not miraculous 
 or extraordinary, we can do and ought to do, and do it in 
 the same way or manner. We have three living powers, 
 admittedly so in all Christendom, and about which there 
 is scarcely the shade of dispute ; and what are they ? 
 
 II. THE BIBLE THE CHRISTIAN — THE CONGREGATION. 
 
 By w^hat jDrocess is the perpetuation of the Bible, the 
 Christian, the congregation of Christians to be attained ? 
 All three are necessary and requisite to work wisely and 
 l^owerfully, all three must go hand in hand, intimately 
 and closely ; if one is thrown aside, error and corruption 
 creep in, mischief and destruction follow. What God has 
 joined together, let no man put asunder. How, then, 
 may they operate in this world ? I answer : 
 
 First : The Bible — by its transcription, translation, and 
 circulation. 
 
 Second : The Christian — by his private and public work. 
 
 Third : The, Congregation — by its internal and external 
 work. 
 
 The Bible may again be divided under three heads of 
 operation : 
 
 (a) The Bible itself, its translation, printing, circulation, 
 and distribution ; a large work, in which all may join, in 
 one or the other. 
 
 (h) Books written in defence, vindication or elucidation 
 of its history, contents, &c. This is an important work 
 to be carefully performed. 
 
 (c) Publications published to vindicate the truth, refute 
 11 
 
146 Paying the Pastor. 
 
 error, save the sinner, and confirm the saint. A valuable, 
 useful, and responsible work in this age of the world. 
 
 The Christian may also be viewed in works of three 
 characters : 
 
 (a) His own faith and obedience, which proclaim to all 
 who see and hear of them the gospel he has believed and 
 obeyed ; also in the aid he may afford to others. 
 
 (b) The Christian's individual efforts to spread the Word 
 wherever he may be. This should be encouraged and 
 practised, reasonably and prudently, but earnestly and 
 constantly.^ 
 
 (c) An individual disciple's public effort in speaking the 
 Word; acting an independent and devoted part in advancing 
 the gospel at his own charges.^ 
 
 The Congregation may also be seen operating in three 
 ways. 3 
 
 {a) The congregation, as such, keeping the ordinances of 
 Christ, taking heed to the Word of Life. 4 
 
 (b) The congregation in its teaching, exhortation, &c., 
 setting forth the Word of the Lord to those who may hear 
 the teaching and of its teaching. 5 
 
 (c) The congregation or congregations sending mis- 
 sionaries or apostles to convert sinners and confirm 
 saints. 
 
 In all these modes the gospel may be spread ; one should 
 not supersede the others, nor displace the others ; each and 
 all are necessary, and if maintained in active and constant 
 operation, what a work would be done! how glorious 
 would be the spread of the truth, and how prevailing and 
 triumphant would it become ! Each division might be 
 largely elaborated upon and shown to be authorized from 
 the Scriptures, but possibly all will be admitted ; all, at 
 any rate, but the last one, by most of our readers. I will, 
 therefore, leave all the other means of operation to the 
 reflection of the reader, and proceed to note some things 
 
 I A cts viii. 1 ; xi. 20. 3 Jude 3 ; Phil. i. 27. s l Thess. i. 8. 
 
 Ibid, xviii. 28. 4 Phil. ii. 16. 
 
Not Sending a Missionary. 147 
 
 about the last — a congregation, or congregations, sending 
 a missionary or missionaries. 
 
 The individual should work in his circle, the congrega- 
 tion in its circle, the " missionary of the congregation" ^ 
 in "regions beyond," ^ or where "Christ has not been 
 named : " 3 and thus the gospel of the Lord would spread 
 and enlarge until the whole habitable earth should hear the 
 glad tidings. 
 
 To accomplish this grand and glorious work, God sent 
 the *' Great Apostle," His only begotten Son.+ Christ 
 sent the thirteen Apostles. 5 They preached the gospel and 
 **made disciples;" of the disciples they made congrega 
 tions of Christ or of God; the congregations sent their 
 " Apostles," ^ and thus the glorious chain of love, with 
 links Divine and human, is established to the end of time, 
 to draw sinners heavenward. 
 
 There are two leading points to find out from the 
 Scriptures, and all is settled as regards the question of 
 preaching the gospel and aiding those who may preach it. 
 Firsts the sending of persons to preach. Who can do this ? 
 Can any one or more ? Is it authorized in the New 
 Testament ? Second, the sustaining or supporting those 
 sent. Is this authorized, and how was it done ? What 
 more is requisite but to send and sustain ? Get the proper 
 men ; sejid and sustain them in the proper way, and this 
 work is done. We make selections of all the scriptures 
 on the question of sending — 7iot calling. The question is 
 not a question of distance or nearness of locality, but of 
 class or kind of persons to whom the preacher is sent — not 
 to Christians, for the gospel is not and cannot be preached 
 to them, although sometimes in their hearing, but to and 
 for the disobedient or unbeliever wherever found, at home 
 or abroad. 
 
 We should distinguish carefully between things which 
 differ. An apostle or missionary of a congregation is 
 
 1 2 Cor. viii. 23. * Heb. iii. 1. ^ ^^ts xi. 22 ; xvi. 4-13 ; 
 
 2 Ibid. X. 16. 5 John xvii. 18 ; 2 Cor. viii. 23 ; 
 
 3 Eom. XV. 20. Acts xxvi, 17. PhU. ii, 25. 
 
148 Pating the Pastor. 
 
 one sent by a congregation to preach, and is not a teacher in 
 a congregation who may be called to that work. The 
 Apostles never trafficked in,* ' traded, bought and sold 
 the Word of God ; that is, they never gave an equivalent in 
 teaching for the money they received /ro>?^ those they tcmglity 
 or those who contributed did not receive teaching in return 
 for their contributions. They would not make commerce 
 or *' merchandise of the Christians," ^ or give instruction to 
 them for the money they received from them. If Christians 
 chose to be generous, liberal, disinterested, and to serve 
 others, they could do so, and their gifts were accepted as 
 *' fruit that would abound to their account," a " sweet 
 odour, a sacrifice acceptable and well-pleasing to God." 3 
 In this respect the Master's teaching was honoured by 
 Paul. The apostle would not be the shej)herd (pastor) of 
 a flock as an " hireling ; " ^ but, on tbe other hand^like the 
 " good shepherd," he would lay down his life for the 
 *' sheep," 5 and " spend and be spent for them." ^ But 
 if they wished to ''do service " 7 for others, he would, and 
 did, receive their contributions as an aid to accomplish 
 the work of saving sinners, and he called this aid " con- 
 tribution for the gospel." ^ 
 
 " 2 Cor. ii. 17. ^ John x. 12. 7 Ibid. xi. S. 
 
 2 2 Peter ii. 3. s Ibid. x. 11. « pi^i]. i_ 5. 
 
 5 Phil. iv. 17, 18. ^ 2 Cor. xii. 15. 
 
 * '* For I seek no profit (like most) by setting tlie word of God to 
 sale." The original word means " to sell by retail, including a notion 
 of fraud in the selling." — " Life and Epistles of Paul," vol. ii. p. 101. 
 
CHAPTER XXIV. 
 
 Apostles of Congregations. 
 
 *' For every one that calls on the name of the Lord shall he saved. 
 How then shall they call on him in tohom they have not believed? and 
 how shall they believe in hiin of whom they have not heard 1 and how 
 shall they hear without one proclaiming ? and how shall they proclaim 
 [or preachi unless they be sent ? " — Eomans x. 13-15. 
 
 HE Divine mode of sending missionaries or 
 persons to convert sinners and confirm saints 
 is taught in the New Testament, if it is tanglit 
 at all. If it is not there, it is not one of the 
 means authorized to be used in the spread of the gospel, 
 for the gospel was spread throughout the world during the 
 time of the Apostles of Christ by various means,' and if 
 this was not one of them, we ought not to adopt or use it. 
 We have no authority to press it on the minds of persons as 
 an obligation ; but if it were one of the ordinary and usual 
 means used, as distinguished from the extraordinary and 
 miraculous, then it is for us, and we are bound to act as 
 the first Christians acted and to do as they did, when we 
 desire to do the same work or accomplish the same object. 
 
 THE CONGREGATIONS OUGHT TO SEND. 
 
 Then there will be no need of a *' Missionary Society " or 
 a Board, as the congregations of Christ will be societies 
 ^ Col. i. 23. 
 
150 Paying the Pastor. 
 
 enough, and " boards ".enough, to do all the work in that 
 respect that is required to be done. Why form a society 
 to do the work which that society known as the congre-. 
 gation can do ? 
 
 I. CONGEEGATION OF JERUSALEM. 
 
 Mission of Barnabas. — Barnabas was the first Apostle of 
 a congregation, and was sent by the model congregation 
 at Jerusalem, the mother of all congregations of Christ. 
 
 Now, of those who had been dispersed by the persecu- 
 tion that arose after the death of Stephen, some of them 
 were men of Cyprus and Cyrene, who spoke the word to 
 the Grecians at Antioch, and a great number believed and 
 turned to the Lord,^ and the report concerning them came 
 to the cars of the congregation that ivas in Jerusalem, and 
 they sent out Barnabas to go as far as Antioch (verse 22). 
 He went, and the work he did had reference to two 
 objects : 1st. He exhorted them all (the believers) to 
 remain with purpose of heart faithful to the Lord (verse 
 23). 2nd. " A great multitude was added to the Lord " 
 (verse 24). The character of Barnabas is thus given : 
 " For he was a good man, and full of holy spirit and of 
 faith" (verse 24). 
 
 That Barnabas was an "Apostle" of the congregation 
 at Jerusalem is apparent from the statements in Acts xiv. 
 4, 14. He is so named twice expressly: '* And part held 
 with the Jews and part held with the Apostles-,'' " which, 
 when the Apostles Barnabas and Paul heard of, they rent 
 their clothes." These facts explain the reason of Barnabas 
 being called an Apostle. He was not an "Apostle of 
 Christ " as was Paul, but he was an "Apostle" of a con- 
 gregation. 
 
 THE HISTOEY OF BARNABAS, 
 
 the first missionary of a congregation, cannot fail to be 
 interesting ; and if it were studied a little more than the 
 
 ^ Acts xi. 19. 
 
Not in the History of Barnabas. 151 
 
 history of the modern missionaries sent by " sects " and 
 " societies," the world would be vastly improved by the 
 result. The first notice we have of Barnabas is in these 
 words : " And Joses, who by the Apostles was surnamed 
 Barnabas (which name, when translated, is son of exhor- 
 tation), a Levite, by birth a Cyprian, having land, sold it, 
 and brought the money and laid it at the feet of the 
 Apostles. " ^ We hear of him again when Paul came to 
 Jerusalem and attempted to associate with the disciples, 
 and they were all afraid of him, for they did not believe 
 that he was a disciple. "But Barnabas took him and 
 brought him to the Apostles, and told them how he had 
 seen the Lord on the road, and that he had spoken to 
 him, and how he had boldly preached in Damascus in the 
 name of Jesus." = The next mention of -him is in the 
 chapter first quoted, 3 and after that '* Barnabas went to 
 Tarsus to seek for Saul, and when he had found him he 
 brought him to Antioch. And it came to pass that they met 
 together in the congregation for a whole year, and taught a 
 great multitude^ and called the disciples Christians first at 
 Antioch " (verse 25). Agabus having predicted a famine 
 in Jerusalem, the brethren in Antioch determined to send 
 "relief to the brethren that dwelt in Judaea, which also 
 they did, and they sent it to tbe elders by the hands of 
 Barnabas and Saul;" 4 "and Barnabas and Saul, after they 
 had fulfilled their service, returned from Jerusalem, taking 
 with them John, whose surname was Mark." 5 
 
 "Now there were certain prophets and teachers in the 
 congregation that was at Antioch ; Barnabas, and Simeon 
 who is called Niger, and Lucius of Cyrene, and Manaen, 
 who was brought up with Herod the Tetrarch, and Saul. 
 Aud while they were publicly serving the Lord and fasting, 
 the Holy Spirit said. Set apart for me Barnabas and 
 Saul, to the work to which I have called them. Then 
 after they had fasted and x-rayed, and laid hands on them, 
 
 1 Acts iv. 36. 3 Ibid. xi. 22. s Ibid. xii. 25. 
 
 2 Ibid. ix. 26. 4 Ibid. xi. oO. 
 
152 Paying the Pastor. 
 
 they dismissed them. Therefore, having been sent forth 
 by the Holy Spirit, they went to Seleucia, and then sailed 
 to Cyprus ; and while they were in Salamis they preacJied 
 the word of God in the synagogue of the Jews, and they 
 had John as an assistant." ^ 
 
 This scripture is used by some as if the congregation 
 had sent Paul and Barnabas, by others as if the " prox^hets 
 and teachers " had sent them — neither of which is correct ; 
 for it is expressly stated, " Therefore, having been sent forth 
 hy the Holy Spirit," they went down to Seleucia. This 
 concludes us in reference to any views we might have on 
 the subject. This was merely putting them into the work 
 for which they had been sent. Paul was sent by Christ to 
 preach the gospel ; Barnabas was sent by the congrega- 
 tion at Jerusalem long before this to preach the gospel. 
 They remained, it would appear, too long at Antioch 
 teaching the congregation, hence the Holy Spirit said, 
 •' Set apart /or ine Barnabas and Saul to the work to which 
 I have called them ; " not the work 1 call them or will call 
 them to ; but the work to which / have — at a time antecedent 
 to this — called them ; that work was ijreachiny the word of 
 God (see verse 5). Teaching a congregation was incidental 
 and temporary for the most part, until, as in the instance 
 at Antioch, those who were taught were able to " teach 
 others also," which we find was the case there. ^ 
 
 They went to Paphos ; and Sergius Paulus, " a prudent 
 man," called for Barnabas and Saul, and expressed an 
 earnest wish to hear the word of God (verse 7). They 
 afterwards put to sea and went to Perga in Pamphylia, 
 thence to Antioch in Pisidia, and on the sabbath day 
 went into the synagogue and sat down, and the rulers 
 asked them to exhort. Paul preached unto them. 3 " Now, 
 after the congregation was dismissed, many of the Jews 
 and religious proselytes followed Paul and Barnabas, who 
 spoke to them, and -persuaded them to continue faithfal to the 
 favour of God.'' The next sabbath, " almost the whole city 
 ^ Acts xiii. 1-5. ^ Ibid xv. 35. 3 Ibid, xiii 16 42. 
 
Not for a Missionary's Work. 153 
 
 came together to hear the word of God ; " but the Jews con- 
 tradicting and reviling, *' Paul and Barnabas, speaking 
 boldly, said, It was necessary that the word of God should 
 he spohen to you first ; but since you reject it and judge 
 yourselves unworthy of eternal life, lo, we turn to the 
 Gentiles. And the word of the Lord was 2)ublished throughout 
 the whole of that region." The Jews " raised persecution 
 against Paul and Barnabas, and expelled them from their 
 borders," and they went to Iconium. 
 
 In Iconium " they went together into the synagogue of 
 the Jews, and so spoke that a great multitude of the Jews and 
 Greeks believed ; but the unbelieving Jews excited and em- 
 bittered the minds of the Gentiles against the brethren ; 
 therefore they continued a long time, and spoke boldly in 
 the Lord, who gave testimony to the word of his favour, 
 by granting signs and wonders to be done by their hands. 
 But the multitude of the city was divided ; and some 
 were with the Jews and some with the Apostles. But when 
 there was a violent purpose on the part of the Gentiles, 
 and of the Jews with their rulers, to outrage and to stone 
 them, being aware of it they fled to the cities of Lycaonia, 
 Lystra and Derbe, and to the regions round about, and 
 there they preached the (jospeW "■ Paul healed the cripple 
 in Lystra, and when the people saw what was done, they 
 said, " The gods have come down to us in the likeness of 
 men. And they called Barnabas, Jupiter, and Paul, 
 Mercury, for he was the chief speaker." Then the priests 
 of Jupiter went to offer sacrifice ; but "■ when the Apostles 
 Barnabas and Paul heard of it, they rent their clothes," 
 and said, " We preach the gospel to you that you may turn 
 from these vanities to the living God." The Jews followed 
 them, and Paul was stoned. 
 
 " And on the next day he departed with Barnabas to 
 
 Derbe ; and when theg had ptreached the gospel in that city, 
 
 and had made many discipies, they returned to Lystra, and 
 
 to Iconium, and to Antioch, strengthening the souls of the dis- 
 
 I Acts xiv. 1-7. 
 
154 Paying the Pastor. 
 
 ciples, exhorting them to continue in the faith, and saying that 
 through many afflictions we must enter into the kingdom 
 of God. And when they had appointed elders for them in 
 every congregation, with prayer and fastiDg, they com- 
 mended them to the Lord on whom they beheved. And 
 having passed through Pisidia, they came into Pamphyha ; 
 and when they had preached the word in Perga, they went 
 down to Attaha; thence they sailed to Antioch, from 
 which place they had been commended to the favour of 
 God, for the work which they had accomplished. A)ul 
 having come and called together the congregation, they reiwrted 
 all that God had done with them, and that he had opened 
 the door of faith to the Gentiles. And they continued a 
 long time with the disciples." ^ Certain men came down 
 from JudaBa, and " Paul and Barnabas had no little discus- 
 sion and disputation with them ; " and Paul and Barnabas 
 and certain others went up to Jerusalem and met the 
 Apostles, elders, and multitude of the disciples ; these kept 
 silence and " listened to Barnabas and Paul, while they 
 made known what signs and wonders God had done by 
 them among the Gentiles." ^ A letter was sent back with 
 them, and also other brethren, to Antioch, and " Paul also 
 and Barnabas continued in Antioch, teaching and preaching 
 WITH MANY OTHERS the u'ord of the Lord. And after some 
 days Paul said to Barnabas, Let us return and visit our 
 brethren in every city in icJrich ive have p>reached the word of 
 the Lord, and see how they do.'' Barnabas had wanted 
 Mark to go with them, but Paul " did not think it proper" 
 to take him, and they had a " sharp contention, so that 
 they separated from each other ; " and " Barnabas took 
 Mark and sailed to Cyprus." 3 
 
 We have no other or further authentic account of 
 Barnabas or his work after this, except it be in 1 Corin- 
 thians ix. 6, which was written about six years after this 
 separation, and then Paul associates .Barnabas with him 
 in the privileges claimed for himself: "Have I only, and 
 
 I Acts xiv. 21-28. ^ i^^id. xv. 12. 3 Ibid. xv. 39. 
 
Not Missionaries of Congregations. 155 
 
 Barnabas, no right to leave off working ? " ' This would 
 seem to indicate a reconciliation and a re-union in work 
 again*. The only other allusion to him we have in the 
 Epistles is in Galatians ii., when Paul speaks of going up 
 to Jerusalem with Barnabas. 
 
 This abbreviated history of Barnabas will give the reader 
 an idea of the work of the first Apostle of a congregation 
 of Christ. 
 
 II. CONGREGATION AT PHILIPPI. 
 
 Fpapkroditus. — Paul to the Philippians says of Epaph- 
 roditus : " Yet I thought it becoming to send to you 
 Epaphroditus, my brother and companion in labour, and 
 fellow- soldier, but your Apostle (missionary), and public 
 servant to my need, because he longed after you all, and was 
 much distressed because you had heard that he was sick."- 
 " Pieceive him, therefore, in the Lord with all joy, and 
 regard such as worthy of honour, because for the work of 
 Christ he was near to death, not regarding his life that he 
 might supply that which was lacking in your public service 
 to me " (verse 29). It appears to me that the words 
 '' your Apostle " are descriptive of the relation of Epaphro- 
 ditus to the congregation at Philippi generally, as the 
 words " your public servant to my need " is of his particular 
 relation at that time to the congregation and Apostle both, 
 and that they are to be distinguished ; that they are not 
 equivalent, or synonymous, or a repetition of the same 
 character, is, I think, quite clear. "Your Apostle" is 
 general ; " your public servant to my need " is limited and 
 particular. In being sent to carry the gift to help Paul's 
 need, he acted like Barnabas going up to Jerusalem ; 3 or 
 as that other " Apostle " sent by the congregation, with 
 Paul as his fellow-traveUer, with the "gift" to Jerusalem.-* 
 
 III. MISSIONARIES OF CONGEEGATIONS. 
 
 In the nineteenth verse of 2 Corinthians viii., the 
 Apostle refers to a brother (supposed to be Luke) " who was 
 
 I 1 Cor. ix. G. = Phil. ii. 2.5. 3 Acts xi. 30. 4 2 Cor. viii. 19-23. 
 
156 Paying the Pastor. 
 
 chosen (or voted) % the coyigregations " (probably of Mace- 
 donia — see verse 1 — or may be generally by all the con- 
 gregations who contributed), *' our fellow-traveller with this 
 gift;" and in the eighteenth verse the Apostle speaks 
 of sending Titus to Corinth, and with him the above 
 *' brother, whose praise in the gospel is throughout all the 
 congregations;" and in the twenty- second verse another 
 brother is spoken of, who is supposed to have been 
 Erastus,^ who is also sent, by Paul, with both the former; 
 and in the twenty-third verse the Apostle says : '* If any 
 inquire concerning Titus, he is my partner and fellow- 
 labourer for you ; or, if our brethren (supposed to be Luke 
 and Erastus) be inquired of, they are Apostles of Congre- 
 gations, a glory of Ch rist ; wherefore the proof of your 
 love, and of our boasting concerning you, display before 
 them, and before the face of the congregation." Those 
 brethren are not spoken of as the Apostles of the congre- 
 gations, nor 3^et " Apostles of the congregations; " but as 
 "Apostles of congregations." 
 
 These brethren were, then, as " missionaries of congre- 
 gations " of the same character as Barnabas an "Apostle " 
 of the congregation of Jerusalem, and who did the same 
 or similar work. The term was well understood in the 
 usage of Paul as distinctive. 
 
 I use the word "missionary" instead of " messenger," 
 as in the common version, as the best English word to 
 represent apostolos, where it ought to be translated. 
 " Messenger " represents angelos, another word frequently 
 used in the Scriptures, and translated in our English 
 word angel. They should not be confounded. They are 
 distinct terms, and apply to distinct persons.''' I would 
 translate apostolos, in every instance where the word is 
 
 ^ See Acts xix. 22. 
 
 * In the appendix to "Living Oracles," Alexander Campbell, 
 President of Bethany College, Virginia, says, speaking of the proper 
 rendering of angelos : " In most, or perhaps in all English and all 
 modern versions, it is sometimes rendered by messenger, which also 
 represents Apostle ; and this again confounds the reader, for when 
 
Not Missionapjes nor Messengers. 157 
 
 not applied, to the "Apostles of Christ" alone. AYhen 
 applied to them I would use the term " Apostles," because 
 they were '* named Apostles " by Christ Himself,^ as 
 Simon was named Peter. 
 
 ACTS XIII. 1. 
 
 I should probably observe that an incident almost always 
 referred to in connection with the subject of sending 
 persons to preach the gospel is found in Acts xiii. 1, 
 where Paul and Barnabas were sent forth by the Holy 
 Spirit. This is not an illustration of the work to be done 
 by congregations ; for the congregation of Antioch had no 
 part in the matter, had nothing to do with it ; they did not 
 send them ; they did not lay hands on them, nor anything 
 of the kind. The prophets and teachers did lay hands on 
 them, by the express direction of the Holy Spirit ; and as 
 we have no prophets and teachers now under the same 
 miraculous direction, designating this or that particular 
 person by name to this or that particular work, there is 
 no one of similar authority to act as they did. It should 
 also be observed that both Paul and Barnabas were 
 " Apostles " before this time, and were not termed 
 Apostles simply in consequence of this sending ; - but one 
 had been an " Apostle of Christ," and the other an 
 " Apostle " of the congregation at Jerusalem. 
 
 I deduce from these facts, and others in the Scriptures, 
 this rule : that what a congregation did once (that was 
 
 ^ Luke vi. 13. ^ As in Acts xiv. 4-14. 
 
 he meets the word missenger he cannot ascertain whether it is apostolos 
 oiangelos in the original. Had we our choice, we would always render 
 the word apostolos missionary, and the word angelos viessengei- ; 
 but this we have not. The words Anr/el and Apostle are now natural- 
 ized and adopted into our language, and we must use them." So say 
 I, in their proper place, but not when they ought not to be used. 
 "The word Apostle (apostolos from apostello, to send forth) means 
 simply a missionary, or one who is sent out by the authority of 
 another. There are three orders of Apostles mentioned in the New 
 Testament. 1. Apostles of God. 2. Apostles of Christ. 3. Apostles 
 of the Church." — " Scheme of Eedemption," p, 294, by E. Milligaii, 
 of Kentucky University. 
 
158 
 
 Paying the Pastor. 
 
 not special or exceptional), with the approval of the 
 Apostles of Christ, may be done again and ought to be 
 done. What the model congregation — that at Jerusalem — 
 did in sending Barnabas to preach to and to teach others— 
 iiot themselves — may and surely ought to be done by all 
 those who wish to become imitators of the congregations 
 of God which were in Jud^a in Christ Jesus. ^ 
 
 ^ 1 Thess. ii. U. 
 
CHAPTEK XXV. 
 
 Contributions foe the Gospel. 
 
 " I thank my God on every remembrance of you, . . . for your contri- 
 ' butionfor the gospel from the first day iintil now.'''' — Phil. i. 3-5.. 
 
 ID congregations, as such, ever contribute to 
 the gospel ; or, in other words, aid those who 
 preached the gospel ? The fact is evident — 
 the Apostles and others did receive aid when 
 preaching the gospel. Was it because they were " poor 
 saints," or because they were " labourers in the gospel ? " 
 The answer will be found in the following selections. The 
 Apostle Paul distinctly avows^ at least twice, that certain 
 aid he received was for the gospel.^ This ought to be 
 conclusive. The fact that he associated Barnabas with 
 himself in the privileges claimed in 1 Cor. ix. 6, shows, if 
 there was nothing else, that " Apostles of congregations " 
 were to have this right. ^ 
 
 I. CONGREGATION AT ANTIOCH, 
 
 The brethren at Antioch " determined that Paul, 
 
 Barnabas, and certain others from amongst them, should go 
 
 up to Jerusalem to the Apostles and elders about this 
 
 question ; being therefore conducted on their journey by the 
 
 congregation, they passed through Phoenicia and Samaria, 
 
 ^ Phil. i. 5, 7 ; 2 Cor. xi. 8, 9. 
 
 2 See also 3 Joha 5 ; Titus iii. 13 ; and generally, 1 Cor. ix. 1-U. 
 
160 Paying the Pastok. 
 
 making known the conversion of the Gentiles, and they 
 gave great joy to all the brethren." The word in the 
 original represented by *' conducted " means to furnish or 
 suiqAy, also to accomi^any^ and the context must aid us in 
 determining which is meant. Here it evidently means to 
 supply or furnish for the journey, as the congregation did 
 not accompany Paul and Barnabas ; as " certain others 
 from among them " were chosen and sent, and they were 
 conducted on their journey % the congregation who re- 
 mained at home. Illustrations of the use of the word in 
 the sense of accompanying will be found in Acts xx. 37, 
 38, and Acts xxi. 5. 
 
 II. CONGREGATION AT ROME. 
 
 For Paul. *' When I make my journey into Spain I hope 
 in passing through to see you, and to he conducted by you 
 on my journey thither, after I am first partly satisfied with 
 your company.' If the congregation were to accompany 
 Paul to Spain from Eome, instead of supplying him with 
 the necessary means to accomplish the journey, he would 
 not have said they might " conduct " him after he was 
 •' first partly satisfied with their company," for he would 
 have had their company all the time throughout the 
 journey. 
 
 III. CONGREGATION AT CORINTH. 
 
 For Paul. " Now I will come to you when I have 
 passed through Macedonia, for I intend to go through 
 Macedonia, and perhaps I may abide with you or even 
 spend the winter, that you may conduct me on my way to 
 whatever place I may go.''^ He would spend the winter in 
 Corinth as his head- quarters, and the congregation would 
 conduct him to " whatever place " he might go from time 
 to time to preach the gospel. 
 
 " And in this confidence I intended to go to you before, 
 that you might have a second benefit, and by you to pass 
 
 ^ Eom. XV. 24. 2 1 Cor. xvi. 5, 6. 
 
Not Contribution for the Gospel. 161 
 
 tliroiigli into Macedonia, and to come again to you fi'om 
 Macedonia and he conducted by you into Jiidtea.'' ' 
 
 This shows that the Apostle, when he spoke about 
 coming to them, and not being " burdensome " to them, 
 did not mean to reheve them from aiding him in 
 preaching the gospel to others, but that he would not, as 
 a ** teacher " among them, be burdensome to them as the 
 ** false Apostles " had been.^ He expected rather, as he 
 says, " not boasting ourselves in the labours of others in 
 regions not measured out to us, but having hope, when 
 your faith is increased, to be by you abundantly enlarged 
 with respect to our line, so as to preach the gospel in regions 
 beyond you, and not to boast in regions made ready under 
 another man's line." 3 
 
 For Timothy. "If- Timothy come, see that he be with 
 you without fear ; for he works the work of the Lord as I 
 do. Therefore let no one despise him, but conduct him 
 forth in peace that he may come to me.'' 4 
 
 IV. CONGREGATION IN PHILIPPI. 
 
 For Paul. *• I thank my God on every remembrance of 
 'you, . . . for your contribution for the gospel from the first 
 day until now." 5 " Because you had me in your hearts, 
 both in my bonds and in the defence and confirmation of the 
 gospel, you all being joint contributor's to me of the gift " 
 (verse 7).* 
 
 These verses preclude the idea suggested by some that 
 the " gifts " were given to Paul because of his " need" in 
 the sense of charity, as he expressly says that what the 
 
 1 2 Cor. i. 16. 3 Ibid. x. 15, 16. s Phil. i. 3, 5. 
 
 2 Ibid. xi. 20. 4 1 Cor. xvi. 10, 11. 
 
 * Since translating, as in the text, '* contribution for the gospel," 
 instead of " fellowship in the gospel," as in the Common Version, I 
 h ive seen " The Living Oracles," and find that Macknigbt so translates 
 it. The Bible Union Version readings give " for your participation 
 in the gospel," or " for your contribution to the gospel." I have not 
 seen any translation, except the " Emphatic Diaglott," by Benjamin 
 Wilson, which gives the seventh verse as in the text. See Philip- 
 pians iv. 10, 17. 
 
 12 
 
162 Paying the Pastor. 
 
 Philippians did from *' the first day until" the time he 
 wrote was " contribution for the gospel ; " and that it was 
 not, as also suggested by some, given to him when in his 
 bonds merely, is also shown when he says that " both, in 
 his bonds and in his defence and confirmation of the gospel,'^ 
 they contributed to him. 
 
 <' Yet I thought it necessary to send to you Epaphroditus, 
 my brother and companion in labour and fellow-soldier, 
 but your missionary and jowiZic servant to my need.'' " Ee- 
 ceive him, therefore, in the Lord, with all joy, and have 
 such persons in great estimation, because for the work 
 of Christ he drew nigh to death, not regarding his life, 
 that he might fully supply the wants of your public service 
 towards nicJ' ^ 
 
 *' I rejoiced in the Lord greatly that now at length 
 your care for me has revived again, .... yet yon have 
 done welt in contributing to the relief of my affliction.'" ^ 
 
 " Now you Philippians know also that in the beginning 
 of the gospel, when I departed from Macedonia, no con- 
 gregation contributed to me, so that I kept an account of giving 
 and receiving, but you only.'' 3 
 
 " For even when I was in Thessalonica you sent once, yes 
 twice, to aid me in my need." " Not that I seek a gift, but 
 I desire fruit that may abound to your account. But I have 
 all and abound ; I am full, having received from Epaph- 
 roditus your gift ; a sweet odour, a sacrifice, acceptable and 
 welUpleasing to God." 4 
 
 V. OTHER CONGREGATIONS. 
 
 For Paul. *' Have I committed a sin in making my- 
 self lowly that you might be exEllted, because I preached 
 the gospel to you without cost ? I stripped other congre- 
 gations, taking wages, for serving you." s 
 
 "For being ^present with you, and in want, we were 
 burdensome to no one ; but what I wanted the brethren from 
 
 ' Phil. ii. 25, 29, 30. 3 Ibid. iv. 15. s 2 Cor. xi. 7, 8. 
 
 ? Ibid. iv. lO^U. -♦ Ibid. iv. lG-18. 
 
Not in Paul's Argument. 163 
 
 Macedonia supjAied; and in everything I have kept and will 
 keep myself from being burdensome to you. Is the truth 
 in me ? Then this my boasting shall not be prevented in 
 the regions of Achaia." ^ " For what is it in which you 
 were inferior to other congregations, unless in this that I 
 did not burden you. Forgive me this wrong." ^ 
 
 GENERAL INJUNCTIONS TO THE CORINTHIANS. 
 
 1 Corinthians ix. 1-14. — This chapter is used for so 
 many purposes that one has to carefully examine it to 
 understand what it really does mean. It is claimed by 
 some to be conclusive authority f6r paying "teachers" 
 in a congregation; by others it is rather a rebuttal than 
 otherwise of all rights in this respect, both as to teacher 
 and preacher. To me it seems to apply whoUy to 
 ^^ preaching the gospel." Some say the Apostle here 
 adopts the reasoning of the " false Apostles," and shows 
 that while they improperly were paid for their services, 
 he does not claim anythmg for himself and Barnabas. 
 That the questions put one after another, with the 
 illustrations, belonged to his opponents, and were not 
 his own. This, I think, is conclusively answered by the 
 Apostle in his own words : " My answer to them who con- 
 demn me is this ; " then he proceeds to argue the matter. 
 He says, " My answer," not the answer of the " false 
 Apostles" — it is his own, not-theirs. That the argument 
 does not apply to a " teacher " settled with a congregation 
 is evident also fi'om the phrase with which he sets out. 
 " Have we not power to bring about a sister, a wife, as the 
 other Apostles and the brethren of the Lord and Cephas ? " 
 To bring, or take, or " lead about," is not being estabhshed 
 with a congregation as " the pastor," or remaining with a 
 congregation three years, as Paul did at Ephesus ; 3 but is 
 like what is said to the Romans: «'So that from Jerusalem 
 and round about, as far as lilyricum, I have fully declared 
 the gospel of Christ." 4 The conclusion of his argument 
 
 ^ 2 Cor. xi. 9. ■ Ibid. xii. 13. ? Acts xx. 31. 4 Rom. xv, 19. 
 
161 Paying the Pastor. 
 
 shows, too, that he had reference to iireacliingy and not 
 teaching, when he expressed the result : " So also the Lord 
 appointed them ivho amiounced glad tidings, from of the glad 
 tidings to live." ' 
 
 " My answer to them who condemn me is this : Have 
 we not liberty to eat and to drink ? Have we not j)ower 
 to lead about a sister, a wife, as the other Apostles and the 
 brethren of the Lord, and Cephas? Or have I only and 
 Barnabas not liberty to leave off working .? Who at any time 
 serves in the wars at his own charges''' * (wages) — verse 7, 
 read to verse 11. "If we have sown for you spiritual things, 
 is it a great matter if we shall reap your carnal tilings ? 
 If others partake of this authority over you, ought we 
 not rather ? " — verse 12, read to verse 14. " So also the 
 Lord aj>2winted them who j^reach f the gospel to live by the 
 gospel " — read to verse 18 : " What then is my reward ? 
 That, when declaring the gospel, I shall exhibit the gospel 
 of Christ without charge, in order that I may not abuse my 
 power in the gospel." 
 
 The Apostle Paul would declare the gospel " without 
 charge " to those to whom he was " exhibiting it ; " but 
 those for whom he]^'- had sown spiritual things," and who 
 enjoyed spiritual blessings through the gospel which he 
 had preached unto them, for them it was no great matter 
 if they should allow the Apostle and. Barnabas to " reap 
 their carnal things " while they served others, thereby 
 practising his declaration, " I stripped other congregations, 
 taking wages to do you service ; " ^ and at the same time 
 ^ 1 Cor. ix. 14. . =2 Cor. xi. 8. 
 
 * The following are the only other instances of this word in the 
 New Testament — 
 
 Luke iii. 14 : '.' And be content with your wages.''^ 
 
 Eom. vi. 23 : " For the wages of sin is death," 
 
 2 Cor. xi. 8 : "I robbed other churches, taking tvages of them to do 
 you service." 
 
 t The English reader must beware not to take the expression 
 " preach the gospel " as if it made a distinction between preaching 
 the gospel and preachiug sometldng else; it simply represents the 
 word evangelize, i.e., perform the work of a Christian missionary. — 
 Dean Alford on 1 Cor, ix. . " 
 
Not to Live of the -Gospel. 165 
 
 illustrating the law, *' So also the Lord has appointed them 
 "who announce glad tidings, from of the glad tidings to live,'' ^ 
 What is it to " live of the gospel" .^ The gospel did not 
 supply rewards in money or money's worth, nor were its 
 blessings of that character — they were and are spiritual ; 
 but those who had obeyed the gospel — not those who were 
 to hear it and to whom it might be preached — were to 
 make " contribution for the gospel " ^ and " do service " to 
 others : and the aid thus given to Paul, the Apostle of 
 Christ, or to Barnabas, an Apostle of a congregation, 3 
 was " fruit that would abound to their account." + And in 
 this particular Paul places Barnabas on the same footing 
 with himself, and declares him entitled to the same privi- 
 lege, s Paul never did take from a congregation he taught, 
 and he expressly commanded others not to take of the 
 congregation they taught, but to labour for then- own 
 support as he had done.^ No teacher in a congregation 
 was ever paid anything for teaching the congregation ; 7 
 his teaching was a free-will offering ; but those whom the 
 congregation sent to "announce" to the world the glad 
 tidings, lived by the. aid of those who had previously 
 received the glad tidings and who sent them. 
 
 PAUL TO TITUS. 
 
 x\nd through him to the brethren generally. The 
 Apostle gave an injunction, as we read in Titus iii. 13, 14 : 
 " Conduct Zenas the lawyer and Apollos on their journey 
 with care, so that nothing may be wanting to them. Let our 
 brethren also 'learn to excel in good works for i:hese press- 
 ing needs, that they may not be unfruitful." ' Study the 
 history of Apollos.^ 
 
 JOHN THE APOSTLE TO GAIUS, 
 
 *' Beloved, you do faithfully what you ^Derform for the- 
 brethren and for the strangers. These have borne testi- 
 
 » 1 Cor. ix. U, -f Phil, iv .17. 7 1 Peter v. 3. 
 
 2 Phil. i. 5. 5 1 Cor. ix. 6. ^ Acts xviii. 24-28 ; 
 
 ^ Acts xi. 22, xiv. 4 U. ^ Acts xx. 34. 1 Cor. iii. 6, &c. ' 
 
166 Paying the Pastor. 
 
 mony to your love in the presence of the congregation, 
 irhom if you help forward on their journeij in a manner worthn 
 of God, you will do well ; because for his name's sake they 
 went forth, receiving nothing from the Gentiles. We there - 
 , fore ought to receive such, that we may be joint labourers 
 in the truth." ' '" 
 
 GENERAL EEMARKS. 
 
 The Apostle Paul called the aid given to him in one 
 instance, at least, "wages:" "I stripped other congre- 
 gations, taking icages, for serving you." ^ Here two or 7nore 
 congregations uriited or co-operated to contribute "wages" 
 to Paul for a particular service, to preach the gospel to 
 the Corinthians "without cost" to them. This is an 
 instance of co-operation, so-called, in making a "con- 
 tribution for the gospel." 
 
 The "contribution for the poor saints" is an ordinance in 
 the congregation for every Lord's day. 3 The " contribution 
 for the gospel " ^ is a " gift," not commanded in terms, but 
 "desired" as "fruit that will abound" to the account of 
 the contributors, and is given as required, as needed ; and 
 in addition to the contribution for the poor saints, and 
 may be done " once, yes twice," s and fi-om time to time, 
 "from the first day until" some other day,*^ or the last 
 day of the year, to meet the " wages " of a " missionary of 
 a congregation." 7 There is no reason why the " con- 
 tribution for the gospel" should not be made at least 
 as often as the first Lord's day in every month, if not on 
 every Lord's day. 
 
 Some will no doubt see in this system the probability 
 "of impostors taking advantage of it ; and, promjDted by the 
 " love of money, a root of all evil," ^ preach the gospel for 
 
 ' 3 John 5-7. 3 1 Cor. xvi. 1. s Ibid. iv. 16. 7 2 Cor. viii. 23. 
 
 = 2 Cor. xi. 8. 4 phii. i. 5. 6 i^id. i. 5. si Tim. vi. 10. 
 
 * "Keceive," Common Version and Anderson; "entertain," A. 
 Campbell; "sustain," Bible Union Version; "fellow-helpers," 
 Common Version and Anderson; "joint-labourers," A. Campbell; 
 " fellow-workers," Bible Union Version. 
 
A Charge on the Taught. 167 
 
 "filthy lucre's sake," and not for the "truth's sake." 
 This is not impossible, but it cannot be helped until found 
 out, and when found out then stop the supplies, and that 
 diJfficulty is adjusted. It is less likely to happen in this 
 way, the Apostolic ivay, than in any other ; for the man 
 that buffets the world in preaching the simple gospel of 
 Christ will not do it long, only for money, and unless 
 influenced by a stronger and higher motive. But even if 
 such unfortunate cases should arise, let us, with Paul, 
 again say : " Some, indeed, preach Christ even of envy 
 and strife, and some also of good will. The former preach 
 Christ of contention, not sincerely ,ih.mkii-ig to add affliction 
 to my bonds ; the latter indeed from love, knowing that I 
 am set for the defence of the gospel. What then ? Still 
 in every way, whether in pretence or in truth, Christ is 
 jireached ; even in this I do rejoice, yea, and will rejoice.'' ^ 
 
 ' Phil. i. 15-18. 
 
CHAPTEK XXVI. 
 
 Individual Aid to the Gospel. 
 
 *^ Beloved, you do faithfully what you 'perform for the brethren, and 
 for the strangers. These have home testimony to your love, in the 
 presence of the congregation; lohom if you help fonoard on their 
 journey in a manner worthy of God, you ivill do well.'" — Apostle John 
 TO Gaius, 3 John 5, 6. 
 
 FTEEWAEDS He (Christ) travelled through 
 cities and villages, jjroclaiming the joyful tidings 
 of the reign of God, being attended by the 
 twelve, and by certain women, who had been 
 delivered from evil spirits and distempers, Mary called 
 Magdalene, out of whom went seven demons, Joanna, wife 
 of Chuza Herod's steward, Susanna, and several others 
 ivho assisted him with their property.'^ ^ " Several women 
 also were there, looking on at a distance, who had followed 
 Jesus from Galilee, assisting him ivith their service.'^ ^ 
 
 " And when the brethren heard this (the attempt to kill 
 Paul) they brought him doivn to Cwsarea, and sent him out to 
 Tarsus.'' 3 
 
 *' And it came to pass that he (Peter) remained many 
 days in Joppa wiUi one Simon a tanner." '^ 
 
 " And now send men to Joppa, and call for Simon, who 
 is surnamed Peter ; he lodges with one Simon a tanner, 
 whose house is by the sea." s 
 
 ^ Luke viii. 1-4. 3 Acts ix. 30. 5 Ibid. x. 5, 6. 
 
 2 Matt, xxvii. 55. 4 Ibid, ix. 43. 
 
Hospitality of Christians. 169 
 
 " These men (Paul and Silas) who have thrown the 
 world into confusion, have come hither also, ichoni Jason 
 has received into his house.'' ^ 
 
 " And the brethren immediately sent away Paul and Silas 
 by night, to Berea." ^ *' If ye have judged me to be faithful 
 to the Lord, come into my house, and abide there. And 
 she constrained us." 3 
 
 "Then the brethren immediately sent Paul away, to 
 go as if to the sea; but Silas and Timothy remained there, 
 and tjiose who conducted Paul hrought him to Athens ; and 
 having received a commandment for Silas and Timothy, 
 that they should come to him as soon as possible." ^ 
 " And completing the voyage from Tyre, we arrived at 
 Ptolemais ; and having saluted the brethren we remained 
 with them one day. On the following day we departed and 
 came to Caesarea, and went into the house of Philip the 
 Evangelist, who was one of the seven, and we remained 
 with him." 5 
 
 " You yourselves know that these hands have ministered 
 to my necessities and to those ivho were with me.'' ^ 
 
 " And after three days, packing up our baggage, we 
 went up to Jerusalem, and some of the disciples of Caesarea 
 went with us, bringing us to one Mnason, a Cyprian, an 
 old disciple, with whom we might lodge.'' ^ 
 
 " For when I was present with you and wanted, I was 
 not a burden to any one, for the brethren who came from 
 Macedonia supplied my wants." ^ 
 
 '• I rejoice at the coming of Stephanus and Fortunatus 
 and Achaiacus,/or i//<'^ have supplied what was wanting on 
 your part, for they have refreshed my spirit and yours ; 
 therefore acknowledge such." 9 
 
 " I beseech you also, true yokefellow, to assist those women 
 who labour with me in the gospel, with Clement also, and any 
 other fellow -labourer, whose names are in the book of life." '° 
 
 » Acts xvii. 7. 4 Ibid. xvii. 14, 15. ^ 2 Cor. xi. 9. 
 
 2 Ibid. xvii. 10. 5 Ibid. xxi. 7, 8. 9 1 Cor. xvi. 17, IS. 
 
 3 Ibid. xvi. 15 ; ^ jvid. xx. 34. ^° Phil. iv. 3. 
 
 see verse 40. 7 Ibid. xxi. 15, 16. 
 
170 Paying the Pastor. 
 
 " Then after three years I went up to Jerusalem, in 
 order to become personally acquainted with Peter, and I 
 remained with him fifteen days." ^ 
 
 "■ May the Lord give mercy to the house of Onesiphorus, 
 for he often refreshed me, and was not ashamed of my chain ; 
 for when in Rome he sought me very diligently and found 
 me. The Lord grant to him that he may find mercy from 
 the Lord in that day ; and in how many things he ministered 
 to me in Ephesus you know very ivell." ^ 
 
 "At the same time also jjrepare for me a lodging, for I 
 hope that through the prayers of you all I may be given 
 to you." 3 
 
 •* Conduct Zenas the lawyer, and Apollos, on their 
 journey with care, that nothing may he ivanting to them. 
 Let our brethren also learn to excel in good works for 
 these pressing needs, that they may not be unfruitful." ^ 
 
 " Beloved, you do faithfully whatever you do to the 
 brethren and to strangers, who have testified to your love 
 before the congregation, if you conduct them on their journey 
 in a manner ivorthy of God you will do well ; for on account 
 of his name they went out, taking nothing fi-om the Gentiles. 
 We therefore ought to receive such, that we may be fellow- 
 helpers to the truth." s 
 
 J Gal. i. 18. 3 Philemon 22. 
 
 2 2 Tim. i. 16-18 4 Titus iu. 13, 14. 
 
 see also Acts xx. 31. s 3 John 5-8. 
 
CHAPTEK XXVIL 
 
 United Action of Different Congregations. 
 
 Stand fast in one spirit, with one sonl strivinq together for the faith 
 of the gospel.'' — Phil. i. 27. 
 
 I. FOR THE GOSPEL. 
 
 AVE I committed a sin in making myself lowly 
 that you might be exalted, because I x^reached 
 the gospel to you without cost ? I stripped 
 other congregations, taking wages for serving goiC ^ 
 " For what is it in which you were inferior to other congre- 
 gations, unless in this, I did not burden you ? forgive me 
 this wrong." ^ 
 
 " Now you Philippians know also, that in the beginning 
 of the gospel, when I departed from Macedonia, ?io congre- 
 gation contributed to me, so that I kept an account of giving 
 and receiving but you only." 3 
 
 II. FOR THE POOR. 
 
 "For Macedonia and Achaia have been pleased to make 
 a contribution for the poor saints who are in Jerusalem. "■+ 
 
 "For I know your readiness of mind, on account of 
 which I boasted of you to the Macedonians, that Achaia 
 was ready a year ago, and your zeal has incited very many." 5 
 
 ' 2 Cor. xi. 7, 8. 
 2 Ibid. xii. 13. 
 
 3 Phil. iv. 15. 
 * Kom. XV. 26. 
 
 5 2 Cor. ix. 2. 
 
172 Paying the Pastor. 
 
 "As it respects the collection which is for the saints, as 
 I have given orders to the cougregatious of Galatia, so also 
 do you. On the first day of every week, let each one of 
 you, as he prospered, place something by itself, treasuring 
 up, so that when I come collections may not be made." ^ 
 
 ** Now, brethren, we made you acquainted with that gift 
 for God which has been given in the coyigregations of Mace- 
 donia.'' The gift was "the contribution;" the service 
 which is for the saints. ^ 
 
 III. IN CHOOSING A MESSENGER OR PUBLIC SERVANT. 
 
 " And we have sent with him the brother, whose praise 
 in the gospel is in all the congregations ; and who, more- 
 over, was chosen by the congregations as our fellow-traveller 
 with the gift, which is to be distributed by us to the glory 
 of the Lord himself, and as a declaration of your readiness 
 of mind." 3 
 
 IV. IN KEEPING ONE CUSTOM OR PRACTICE. 
 
 " Now, brethren, I beseech you * by the name of our 
 Lord Jesus Christ, tliat you all speak the same thing, and 
 that there be no schisms among you ; but that you he -per- 
 fectly united in the same mind, and in the same judgment.'" 5 
 
 " But if any one seems to be contentious, we have no 
 such custom, nor hare the congregations of God.'' ^ 
 
 " For God is not the author of confusion, but of peace, 
 as m all the congregations of the saints.'" ^ 
 
 " For this reason have I sent to you Timothy, who is 
 my son, beloved and faithful in the Lord, that he may 
 remind you of my ways that are in Christ, as I teach every- 
 where in every congregation." ^ 
 
 " And so do I command in all the congregations.'" 9 
 
 " Not forsaking the assembling of ourselves together, as 
 the custom of some is." ^^ 
 
 ' 1 Cor. xvi. 1, 2. 5 1 Cor. i. 10. 9 Ibid. vii. 17. 
 
 = 2 Cor. viii. 1, 4. ^ i].,[^ ^i. 16. '° Heb. x. 25. 
 
 3 Ibid. viii. 18, 19. 7 Ibid. xiv. 33. '^ Ibid. iv. 17. 
 
 4 See Ibid. i. 2. 
 
Not a Custom originally. 173 
 
 V. IN SENDING SALUTATIONS OR THANKS. 
 
 " To whom (Priscilla and Aqiiila) not only do I give 
 thanks, but all the congref/ations of the Gentiles." ^ 
 • " The congregations of Christ salute yon." ^ 
 " The congregations of Asia salute you." 3 
 
 GENERAL REMARKS. 
 
 These fn-e objects are the only ones found in the New 
 Testament which two or more congregations united to 
 accomxDlish. It will be remembered, however, that the 
 work was done by each congregation separately and inde- 
 pendently of the other, but for the same object, or for the 
 same person or persons. There was no convention or dele- 
 gation or representatices of congregations assembled in one 
 meeting to do the work. The congregation did the work ; 
 not a few elected or self-constituted representaiice men. 
 
 I claim that in reference to " contribution for the gospel " 
 we are not left in the dark, that we have all requisite in- 
 formation how to act in obtaining the *' contribution for 
 the gospel " made by congregations, and of appropriating 
 it to its proper use. The only fact in the Scriptures we 
 have as a precedent for two or more congregations uniting to 
 contribute to one person, to aid in preaching the gospel, is 
 stated in the words, "I stripped other congregations, taking 
 ivages for serving you." 4 Paul took wages from two or 
 more congregations to " do service " to the Corinthians, 
 which service we find explained in the previous and subse- 
 quent verses of the same chapter to be jyreacliing the gospel 
 to them ''without cost to them.'' How then did they, the 
 other congregations, give or contribute the wages to 
 Paul ? AYe cannot answer from any facts connected with 
 that contribution unless it is to be found in 2 Cor. xi. 9, 
 where he says, " That which was lacking to me the brethren 
 which came from Macedonia supplied.'' Whether this was 
 individual or congregational is not directly apparent, unless 
 the previous statement is explained by this one ; the fact 
 
 ^ Eom. xvi. 4. = Ibid. xvi. 16. 3 l Cor. xvi. 19. 4 2 Cor. xi. 8. 
 
174 Paying the Pastor. 
 
 - is palpable, ** the brethren " which came from Macedonia 
 supplied his requirements, whether sent by the ** other 
 congregations " or not ; but When we take into view other 
 facts, it seems almost conclusive that they were sent. 
 The congregation at Philippi did contribute and send to 
 Paul in just this way; and what that congregation did any 
 other may do. The Philippians contributed to Paul when 
 "he dejmrted from Macedonia"^ directly. They also 
 sent once, yes twice, to him in Thessalonica,^ and when in 
 Eome they sent Epaphroditus, whom Paul describes as 
 their Apostle and " piihlic servant to my need;^' 3 and then 
 he w^as able to say : " But I have received all and abound ; 
 I have heen fully supplied, having received by Epajjhroditus 
 the things sent from you ; a fragrant odour, a sacrifice ac- 
 ceptable, well-pleasing to God : " 4 and these things given 
 and sent fi"om the Philippians to Paul he calls '* contribution 
 for the gospel." 5 These things were sent to him not merely 
 when he was in prison, but " both in his bonds and his defence 
 and confirmation of the gospel.^ Here is an express 
 precedent ; the Colosse congregation could do the same, 
 the Ephesian the same, and so it can be done now ; and 
 the *' Apostles of congregations " can, like Paul, ''keep an 
 account of giving and receiving,'' 7 debit and credit; and 
 when the wages are received then of course the contri- 
 bution ceases, or is diverted in another direction for 
 another missionary. The number of congregations uniting 
 should be simply as many as are necessary to keep one 
 Apostle, or at most two, in the field.^ 
 
 It may be said by some readers that what was done 
 with respect to Paul, an "Apostle of Christ," is not a 
 precedent for an *' Apostle of a congregation." To this I 
 answer, Paul, with respect to this very question of " living," 
 associated Barnabas, an Apostle of the congregation at 
 Jerusalem, with himself,9 and placed him in precisely the 
 same position. 
 
 ^ Phil. iv. 15. 4 Ibid. iv. 18. 7 Ibid. iv. 15. 
 
 a Ibid. iv. 16. 5 Ibid, i, 5. « 2 Cor. viii. 23. 
 
 s Ibid. ii. 25. ^ Ibid. i. 7. 9 1 Cor. ix. 6. 
 
Not in Words or Facts. 175 
 
 It should be a rule in investigating the Scriptures, aud 
 comparing plans with what is written, to ask this question, 
 Is there any expression or form of words in the New 
 Testament distinctly stating such plan, either in terms 
 or in facts ? If there are no words conveying the idea to 
 the mind of the reader, I conclude, and I think correctly? 
 that the idea or plan or icork itself is not there enjoined. We 
 have, for instance,. " missionaries of congregations," ^ aud 
 " contribution for the gospel," ^ and " contribution for the 
 poor saints," 3 but we have not in so many words " co- 
 operation of congregations ; " but we have the fact stated — • 
 which is equally, if not more, expressive— in the words, "I 
 stripped othe)- congregations, taking wages to do you ser- 
 vice." 4 There are only two other words used in the New 
 Testament that would express this- idea, and they do not 
 primarily apply to congregations, but to individuals. The 
 two words I refer to are found, one in Phil. i. 7 : " You are 
 all joint contrihiitors to me of the gift," and the other in 
 3 John 8, " We therefore ought to entertain such, that we 
 may be joint labourers in the truth." 
 
 ^ 2 Cor. viii. 23. ' Phil. i. 5. 3 Rom. xv. 26. 4 2 Cor. xi. 8. 
 
i« n» f »" "" " »■ ■" " »' ■■ '" ng:^ 
 
 CHAPTER XXVIII. 
 
 Evangelists, Messengees. 
 
 And the seven stars are mes^^evgers of the seven congregations.''^ 
 Eev. i. 20. 
 
 VANGELISTS were gifted men ; one of the 
 gifts given by Christ.^ The only evangeUsts 
 of whom we have any special account, Philip 
 and Timothy, were both possessed of extra- 
 ordinary gifts, 2 — unless * the seven " were evangelists, 
 which we think the statement plainly implies in Acta xxi. 8, 
 " Philip the evangelist, one of the seven " (evangelists), 
 and they all possess ad spiritual gifts. No congregation 
 ever made an evangelist, ever sent an evangelist ; no 
 individual person ever made an evangelist, nor did the 
 evangelist make himself. He was a "gift," and as such 
 is classified with Apostles and prophets. There is not an 
 evangelist now ; there cannot be unless the original order 
 of things is restored. They were sent on special missions 
 by the Holy Spirit, 3 or by an Apostle.4 They never 
 appointed bishops or deacons. Timothy never appointed 
 a bishop or deacon, and never was instructed so to do. 
 Titus was not an evangelist ; at least he is never so called 
 in the New Testament. This name applied to persons in 
 our day is therefore a misnomer, and confuses the mind. 
 
 Eph. iv. 11. 
 
 Acts viii. 6 ; 2 Tim. i. 6. 
 
 3 Acts viii. 26. 
 
 4 Ibid. xix. 22 ; Phil. ii. 22. 
 
Messengers of Congregations. 177 
 
 and should be abandoned by all who speak of Bible things 
 in Bible terms. If preaching the gospel constituted 
 an evangelist, then every Christian who preached was an 
 evangelist,' but the work of an evangelist is distinguished 
 by the Apostle Paul from preaching the word.^ He first 
 commanded Timothy to "proclaim the word," and then, 
 "Do the work of an evangelist : fully perform your service." 
 
 MESSENGERS OF CONGREGATIONS. 
 
 For inter-communication of congregations, and of con- 
 gregations with individuals, we have members of the body 
 through which they can reach out and benefit those 
 beyond the immediate circle of the congregation itself, 
 such as the "messengers of" the seven congregations 
 mentioned in Kev. i. 20. InEev. i. 4 it is said, " John to 
 the seven congregations which are in Asia," and in verse 11, 
 " What you see write in a book, and send to the seven con- 
 gregations" ; showing clearly it was not to the messengers, 
 but to the congregations he wrote by the messengers. 
 
 The one like the Son of man " had in his right hand 
 seven stars, 3 and the seven stars are niessengers of the seven 
 coKjreyatiovs." 4 Messenger and Apostle are not the same; 
 are difi'erent in every respect, and should not be confounded. 
 The two men sent by the disciples of Joppa to Peter, when 
 Dorcas died, may be classed under this head. 5 They went 
 with a special message. 
 
 Message by Judos and Silas. — "Then it pleased the 
 Apostles and the elders with tJie whole congregation to send 
 to Antioch, with Paul and Barnabas, chosen men from 
 among tliemselves, Judas, who was surnamed Barnabas, 
 and Silas, leading men among the brethren ; ^ and they 
 wrote by their hands a letter, in which the Apostles, the 
 elders, and the brethren 7 said, " It has seemed good to 
 us, having come together with one mind, to send chosen men to 
 you.^ We have sent, therefore, Judas and Silas, ivho will 
 
 ^ Acts viii. 4. 3 Rev. i. 16. 5 Acts ix. 38. 7 Ibid. xv. 23. 
 
 2 2 Tim. iv. 2, 5. 4 Ibid. i. 20. ^ Hji^i. xv. 22. « j^id. xv. 25. 
 
 13 
 
178 Paying the Pastor. 
 
 tell yoiv the same things in word.'" ^ They went to Antiocli, 
 and having assembled the congregation they dehvered tbia 
 letter, and '< exhorted the brethren with many words and 
 strengthened them, and after spending some time they 
 were dismissed in peace from the brethren to those who 
 had sent them." ^ 
 
 Message by Paul, Barnabas, and others. — Some false 
 teachers having come to Antioch caused a contention 
 among the brethren. " After Paul and Barnabas had no 
 little debate with tliem, they (the brethren) determined that 
 Paul and Barnabas, and oertmn others from among themselves., 
 should go up to Jerusalem to the Apostles and elders about 
 this question. Being therefore conducted on their journey by 
 the congregation, they passed through Phoenicia and Samaria, 
 making known the conversion of the Gentiles, and they 
 gave great joy to all the brethren. When they arrived at 
 Jerusalem they were received by the congregation, and the 
 Apostles and elders, and they declared all that God had done 
 with them. '^3 
 
 PUBLIC SERVANTS. 
 
 Public servants, such as Epaphroditus.4 ** Yet I thought 
 it necessary to send to you Epaphroditus, my brother and 
 companion in labour, and fellow-soldier, but your mission- 
 ary and public servant to my need." See the same term. 
 Bom. XV. 16. In this class might be placed Paul's *' fel- 
 low-traveller " with the gift to the saints at Jerusalem. s 
 Their " public servant," his " fellow-traveller." 
 
 By *' messengers " or '' public servants " congregations 
 can communicate with one another, and with a missionary 
 or missionaries, and in regard to the selection of mission- 
 aries to be sent, and the wages they should receive and 
 their payment when due. These ^' messengers " should not 
 be constituted, nor constitute themselves, a Society or 
 Board or Committee in any sense. They should act simply 
 as the mouthpiece of congregational action, and as the 
 congregation's public servants for the time being. 
 
 ^. Acts XV. 27. 3 Ibid. xv. 2-4. s 2 Cor. viii. 19. 
 
 ? Ibid. XT. 33. 4 Phil. ii. 25. 
 
PAET III. 
 
THE ORDER 
 
 OF 
 
 WORSHIP AND EDIFICATION 
 
 IN A 
 
 CONGREGATION OF GOD. 
 
 CHAPTER XXIX. 
 
 The Order op Worship and Edification in a Congregation 
 OF Christ.* 
 
 " Wherefore I beseech youv he yon imitators of me. For this purpose 
 I have sent to you Timothy, who is my beloved son, and faithful in the 
 Lord; he will put you in mind of my loays ichich are in Christ, even 
 as I teach everywhere iti every congregation.^' — 1 Cor. iv. 16, 17. 
 
 HE Apostle Paul said to the Colossians : " For 
 though I be absent in the flesh, yet am I with 
 you in the spirit, joying and beholding your 
 order and the steadfastness of your faith in 
 Christ." ^ And to the Corinthians he said, after detailing 
 the order of the Lord's Supper, " And the rest will I set in 
 order when I come ; '' = and, *' Let all things he done 
 ^ Col. ii. 5. 2 1 Cor. xi. 34. 
 
 * The Congregation. " Two meanings have been specified as alone 
 belonging to the word ekklesia (church) in the New Testament, viz., 
 that spiritual assembly which comprises all true believers in all ages, 
 
182 Paying the Pastor. 
 
 decently and in order ;" ^ *'Let all things be done to 
 edification ; "^ and to the Eomans, '' Wherefore, let everj^ 
 one of us please his neighbour as far as is good for edifi- 
 cation." 3 The leading object of leaders in the sects at 
 the present day would seem to be the gratification of their 
 neighbours, and not their edification. Grand temples, 
 loud-sounding organs, operatic choirs, elevated pulpits, 
 isolated ]3ews, short unmeaning sermons, glittering gene- 
 ralities, "fictitious tales," crying "peace, peace, when 
 there is no peace," are the gratifications held out to the 
 deluded votaries of fashion and folly, vanity and vice, by 
 the "false teachers" of this sectarian age; concerning 
 whom the Apostle Peter predicts that " through covetous- 
 ness they will make merchandise of you by fictitious tales ; 
 to whom the punishment threatened of old lingers not, 
 and their destruction slumbers not." 4 The Saviour said 
 to the woman of Samaria that " the time comes, or rather 
 
 ' 1 Cor. xiv. 40. ~ Ibid. xiv. 26. 3 Eom. xv. 2. 4 2 Peter ii. 3. 
 
 usually denominated the iiniversal church; and a congregation of 
 Christians assembling for worship in one place, or a particular 
 church." — Dr. Davidson, "Eccl. Pol.," p. 55. 
 
 " It is an assembly of the called, or those who are brought together 
 by one leader, or profession. The whole community of professing 
 Christians make the one body or congregation of the Lord ; and 
 those meeting in one place constitute the Christian congregation in 
 that place." — A. Campbell, Appendix to "Living Oracles," p. 77. 
 
 " But in any intermediate sense, between a single congregation and 
 the whole community of Christians, not one instance can be brought 
 of the application of the word {ekJdesia) in sacred writ." — George 
 Campbell, "Eccl. Hist.," p. 117. 
 
 The fact that Tischendorf intimates that in the three most impor- 
 tant manuscripts of the New Testament, Acts ix. 31 reads: "Then 
 had tJie congregation rest throughout all Judea and Galilee and 
 Samaria, and was edified, and walking in the fear of the Lord and in 
 the comfort of the Holy Spirit, was multiplied," does not militate 
 against the explanations given. The fact is stated that " the con- 
 gregation " of Christ in those boundaries enjoyed rest. It was never- 
 theless "the congregation" of Christ, not of Judea, Galilee, and 
 Samaria, but of Christ in those countries. Tiie Apostle Paul after- 
 wards referring to some of the same congregations says, " Por you, 
 brethren, became followers of t]ie congregations of God, lohich in Judea 
 are in Christ Jesus " (1 Thess. ii. 14). 
 
 " It is a spu'itual but visible society of men, united by constant 
 succession to those who were personally united to the Apostles, 
 holding the same faith that the Apostles held, administering the 
 
Promotes Gratification. 183 
 
 is come, when the true worshippers shall worship the 
 Father in spirit and truth ; for such are the worshippers 
 whom the Father requires. God is Spirit, and they that 
 worship him must worship him in spirit and in truth ; " ' 
 and in the last chapter of Kevelation ^ it is commanded, 
 ** Worship God." Paul said of himself and the Philippian 
 brethren, "We are the circumcision, who 'worship God 
 in spirit,' who glory in Christ Jesus, and have no confi- 
 dence in the flesh." 3 Here is the real difference expressed 
 in few words: those who "glory in Christ Jesus" — 
 that is, worship as He has appointed, follow His in- 
 structions, do His will — and have no " confidence in the 
 flesh," or the gratification of fleshly desires, nor glory in 
 pomp or parade ; those who make no provision for "the 
 lust of the flesh, and the lust of the eyes, and the pride of 
 life," 4 — those alone worship in spirit and truth, those 
 only are the " true worshippers." Paul said : " After the 
 way which they call a sect so worship I the God of my 
 fathers." s This way he has pointed out. The worshippers 
 must also have accepted the great High Priest of their 
 
 1 John iv. 23, 2i. 3 Phil. iii. 3. s Acts xxiv. U. 
 
 2 Rev. xxii. 9. ^ i John ii. 16. 
 
 same sacraments, and, like them, forming separate, but only locally 
 separate, assemblies for the public worship of God. This is the 
 Church according to the Divine intention. But as God permits man 
 to mar the perfection of His designs in their behalf, and as men have 
 both corrupted the doctrines and broken the unity of the Church, we 
 must not expect to see the Church of Holy Scripture actually existing 
 in its perfection on earth. It is not to be found thus perfect, either 
 in the collected fragments of Christendom, or still less in any of those 
 fragments, though it is possible that one of those fragments more 
 than another may approach the Scriptural and AjDostolic ideal, which 
 existed only until sin, heresy, and schism had time sufficiently to 
 develop themselves to do their work. In defining the Church, wliicu 
 is a technical name for the professors of the Christian religion, we 
 must fix our attention solely on that which makes the Christian 
 religion differ from the religions which are not Christian. This 
 difference is constituted by the Christian religion having Jesus Christ, 
 His revelation, and His precepts, for the object of its contemplations 
 and the motive of its actions. The Church, therefore, consists of all 
 wao acknowledge the Lord Jesus Christ, the blessed Saviour of man- 
 kind, who give credit to His gospel, and who hold His sacraments, the 
 seals of eternal life, in honour." — Smith's " Dictionary," Art. Church, 
 vol. iii. p. 107. 
 
184 Paying the Pastor. 
 
 confession, Christ Jesus, ^ — must have been saved, not on 
 account of works of righteousness which they had done, 
 but according to the mercy of God, " through a bath of 
 regeneration, and a renewing of the Holy Spirit." ^ The 
 Apostle Paul beautifully and forcibly expresses this fact to 
 the Hebrew disciples. After showing to them that by one 
 offering Christ had i^erfected for ever the sanctified, and 
 that God remembered not their sins and iniquities any 
 more, he told them what they should do, and the grounds 
 of their confidence. *' Having therefore, brethren, free 
 access to the most holy place by the blood of Jesus — a 
 new and living way, which he has consecrated for us 
 through the vail (that is, his flesh), and a great high 
 priest over the house of God, let us draw near with a true 
 heart, in full assurance q/ faith, having our hearts sprinkled 
 from an evil conscience, and our bodies washed with pure water. 
 Let us hold fast the confession of the hope unmoved, for 
 he is faithful who has promised. And let us attentively 
 consider one another, to excite to love and good works, 
 not forsakinr) the assembUng of ourselves together, as the 
 custom of some is, but exhorting one another. And so 
 much the more as you see the day approaching." 3 
 
 Such was the condition of Paul,"* and such the con- 
 dition of the Philippians.5 They had believed the gospel 
 and had been immersed in water. And such is the con- 
 dition of all those who are "true worshippers." They 
 have had their "hearts sprinkled from an evil conscience 
 and their bodies washed with ]3ure water ; " they have 
 believed the gospel, repented of their sins, confessed with 
 their mouths the Lord Jesus, and have been by His 
 authority immersed in water," "into the name of the 
 
 ^ Heb. iii. 1. 3 Heb. x. 19-2o. 5 Ibid. xvi. 33. 
 
 ^ Titus iii. 5. ^ Acts xxii. 16. 
 
 * The writer in Smith's "Die. of the Bible," Art. Church, vol. iii. 
 p, 102, after referring to the results of the discourse by Peter on the 
 day of Pentecost, as described in Acts ii. 41, 42, says, "Here we have 
 indirectly exhibited the essential conditions of Church communion. 
 They are (1) Baptism — baptism implying on the part of the recipient 
 repentance and faith ; (2) Apostolic doctrine ; (3) Fellowship with the 
 
Perverts Christian Churches. 1S5 
 
 Father, Son, and Holy Spirit," to be saved, — for the re- 
 mission of sins.^ And then it came to pass, according to 
 the covenant of God with them, that he "remembered 
 their sins and iniquities no more." ^ Then they, and all 
 
 I Matt, xxviii. 19 ; Mark xvi. 16 ; Acts ii. 38. ^ jjeb. x. 17. 
 
 Apostles ; (4) The Lord's Supper ; (5) Public worship. Every requisite 
 for Church membership is here enumerated, not only for the Apostohc 
 days, but for future ages. The conditions are exclusive as well as in- 
 clusive, negative as well as positive. Luke's definition of th6 Church, 
 then, would be the congregation of the baptized, in which the faith of 
 the Apostles is maintained, connection with the Apostles is pre- 
 served, the sacraments are duly administered, and public worship is 
 kept up." It may be advisable to quote the meaning given of '' bap- 
 tized" by this dictionary. ^' Baptisma properly and literally means 
 immersion" (vol. iii.,- Art. Baptism, p. 90). "The language of 
 the New Testament and of the primitive fathers sufficiently points to 
 immersion as the common mode of baptism " (p. 93). 
 
 After discussing the "nature" of the Church, and the different 
 terms used to represent it, and after quoting Ephesians iv. 3-6 as 
 the passage most illustrative of the subject, the writer says, "Heie 
 we see what it is that constitutes the unity of the Church in the mind 
 of the Apostle. 1. Unity of headship, ' one Lord ; ' 2. Unity of 
 belief, ' one faith ; ' 3. Unity of sacraments, ' one baptism ; ' 4. Unity 
 of eternal life, ' one hope of your calling ' (comp. Titus i. 2) ; 5^ Unity 
 of love, ' unity of the spirit in the bond of peace ; ' 6. Unity of organi- 
 zation, 'one body.' The Church, then, at this period was a body of 
 baptized (immersed) men and women, who believed in Jesus as the 
 Christ, and the revelation made by Him, who were united by having 
 the same faith, hope, and animated spirit of love, the same sacra- 
 ments, -and the same spiritual invisible Head." 
 
 Prof. Witherow, in " The Apostolic Church: which is it?" claims 
 there are six principles indicative of the Apostolic Church, which he. 
 also claims are in the Presbyterian Church, and hence it is Apostolic. 
 When examined it is found that only two of his principles are in the 
 Apostolic Church, so that the Presbyterian Church is one-third 
 Apostolic, and two-thirds Presbyterian, or something else that is not 
 Apostolic or Christian. These two are correct. 
 
 3. There was a plurality of elders in each church. 
 
 6. The only Head of the Church was the Lord Jesus Christ. 
 The following four are not Apostolic : 
 
 1. The office-bearers were chosen by the people. 
 
 2. The office of bishop and elder was identical. 
 
 4. Ordination was the act of a Presbytery— that is, of a plurality of 
 elders. 
 
 5. There was the pri\dlege of appeal to the assembly of Elders ; and 
 the x><^'>-'^^i' of government loas exercised by them in their assembled 
 capacity. 
 
 This is rather a usurpation, when Christ is "the only Head of the 
 Church." — Page 44. 
 
 There are two elements that predominate this day in leading sects, 
 
186 Paying the Pastor. 
 
 who have obtained "like precious faith" with them,^ can 
 be addressed as Peter addressed the *' elect," who "in. 
 sanctification of spirit, in order to obedience, and the 
 sprinkHng of the blood of Jesus Christ," ^ had been "re- 
 generated to a lively hope, through the resurrection of 
 Jesus Christ from the dead — to an inheritance incor- 
 ruptible and undefiled and unfading, prepared in the 
 heavens for us, who, by the power of God, are guarded 
 through faith, to the salvation prepared to be revealed in 
 the last time," 3 and also further said, "Wherefore laying 
 aside all malice and all guile and hypocrisies, and envy- 
 ings, and all evil- speaking, as new born-babes earnestly 
 desire the unadulterated milk of the word, that you may 
 grow by it. Because, indeed, you have tasted that the 
 Lord is good; to whom coming, as to a living stone, 
 
 ^ 2 Peter i. 1. =^1 Peter i. 2. 3 Ibid. i. 3-5. 
 
 one is the aristocratic or oligarchic, and the other the democratic. The 
 aristocratic is represented in Popery, Episcopacy, and Methodism ; 
 the democratic is represented by Presbyterianism, Congregationalism, 
 and Baptistism : neither are of Christ. The government of Christians 
 is monarchical, by a king; the individual Christian or the congregation 
 is the administrator of the laws. The Christian can preach and im- 
 merse. A person is then added to the congregation. The congre- 
 gation then has charge of the individual, and under and by the laws 
 of the King administers blessings and jDunishments. " The govern- 
 ment is upon His shoulders" (Isaiah ix. 7). His servants are the 
 administrators of His laws. 
 
 The following extracts from Dean Stanley's " Christian Institutions " 
 illustrate some points made in this book : — 
 
 "Baptism was not only a bath, but a plunge — an entire submersion 
 in the deep water. . . . Tliis was the part of the ceremony on which the 
 Apostles laid so much stress. It seemed to them like a burial of the 
 old former self and the rising up again of the new self " (pp. 8, 9). 
 
 *' He took the bread and the wine as he found them ; He fixed on 
 the bread and wine as representing those two sustaining elements 
 which are found almost everywhere — bread that strengtheneth man's 
 heart, and wine that maketh glad the heart of man " (p. 34). 
 
 The custom of giving the bread and wine to infants ceased in 
 Western Europe since the thirteenth century, "partly from the 
 repugnance which the more restless, rational, and reforming West 
 felt against an infant's unconscious participation in a rite which, 
 according to any reasonable explanation of its import, could not be 
 considered as useful to any except conscious and intelligent agents. 
 In many of its aspects, no doubt, the same might be said of baptism " 
 (p. 93). 
 
Encourages costly Temples. 187 
 
 rejected indeed by men, but chosen by God, and i)recious, 
 you also, as living stones, are built up a spiritual temple, 
 a holy priesthood , to offer spiritual sacriuces most acceptable 
 to God through Jesus Christ." ^ " Those who stnmhle at 
 the word are disobedient unbelievers, to which therefore 
 they were appointed ; but you are an elect race, a royal 
 ])riesthood, a holy nation, a purchased people, that you 
 should declare the perfection of him who has called you 
 from darkness into his marvellous light ; who formerly 
 were not a people, but now are a j^eople of God ; who had 
 not obtained mercy, but now have obtained mercy." ^ 
 
 THE PLACE OF WORSHIP AND EDIFICATION. 
 
 We have just seen that disciples of the Lord are *' not 
 to forget the assembling of themselves together." 3 We 
 read that " on the first day of the week, when the disciples 
 met together to break the loaf," in the upper chamber where 
 they were gathered together, + Paul discoursed to them ; 
 they came " together in one jjldce," 5 '< the whole congre- 
 gation came together into the same place. ^' ^ At one time 
 Paul " separated the disciples, reasoning daily in the school 
 (or schoolhouse) of one Tyrannus." ^ " At the time 
 James wrote his epistle, the Christians had their own 
 synagogues or places of meeting, or, as we sometimes call 
 them at the present day, meeting-houses. "For if there 
 enter into your synagogue.^' ^ This shows it was their 
 synagogue or meeting-house, or house of meeting, which 
 is the English of synagogue. The description James gives 
 of the conduct of those to whom he addressed himself, is 
 so like most congregations of the present day, that I 
 beseech every reader of this to read the second chapter of 
 James's epistle through, and ask himself is he innocent ? 
 Christianity never did live, and never will live and flourish 
 in a grand church or temple. There is no reason why 
 
 ^ 1 Peter ii. 5. 3 Heb. x. 25. si Cor. xi. 20. 7 Acts xix. 9. 
 
 2 Ibid. ii. 9, 10. •* Acts xx. 7- ^ Ibid. xiv. 23. ^ James ii. 2. 
 
 * Congregations are mentioned as meeting also in private houses. 
 See Col. iv. 15. 
 
188 Paying the Pastor. 
 
 congregations should not be comfortably and pleasantly 
 situated in public worship ; but this can all be had in a 
 neat, clean, well-seated, well-ventilated, suitable building 
 at a reasonable and moderate cost. 
 
 THE TIME OF WORSHIP. 
 
 *' The disciples met together on the first day of the week 
 to break the loaf." ' This was to partake of the Lord's 
 Supper. This is the only direct instance we have as to 
 the time of meeting, and the object was to break the loaf. 
 It is sufficient : it was on the first day of the week. There 
 is no particular hour enjoined of that day ; but it was on 
 that day. Many other allusions illustrate this practice, 
 such as the command by Paul to the Corinthians, that 
 *' on the first day of every week " they should lay by them 
 in store as Grod had prospered them, that there should be 
 no gatherings or collections when he should come.^ Their 
 meetings were ^' constant," 3 not once in awhile, when it 
 gratified their fancies, but it was a duty, an obligation 
 with them. They attended reyularJy to the teaching of the 
 Apostles, to the contribution, the breaking of the loaf, and 
 the prayers, which we have seen was at least on the first 
 day of the week, that is, of every week, for every week has 
 its first day. 
 
 THE ORDER OF WORSHIP AND EDIFICATION. 
 
 Having now the " true worshippers " meeting at the 
 
 *' same place " on the "first day of the week," what are 
 
 they to do first. Every one taking his place punctually, 
 
 the president ^ of the meeting, who may be a senior, and 
 
 may be termed presiding elder or senior, 5 or one adapted 
 
 to that work — the work of presiding — may then pray, or 
 
 call upon a brother to pray. This intimation from the 
 
 president to one or another of the brethren to do certain 
 
 acts is advisable in view of order and decency, in order to 
 
 avoid confusion.^ 
 
 ' Acts XX. 7. 3 Acts ii. 42. s 1 Tim. v. 17. 
 
 2 1 Cor. xvi. 1, 2. 4 Koru. xii. 7. ^1 Cor. xiv. 33-10. 
 
Destroys the Order of Worship. 189 
 
 I. PRAYER IS THE FIRST ACT OF PUBLIC SERVICE. 
 
 " I exhort, therefore, Jirst of all, to make supplications, 
 prayers, intercessions, and thanksgivings in behalf of all 
 men, in behalf of kings and all who are in high stations, 
 so that we may lead a tranquil and quiet life in all godli- 
 ness and honesty." ^ The j)rayers to be offered are here 
 indicated and their object. Any one can learn the proper 
 kind of prayers to offer up by reading the prayers of the 
 Apostles, as found in the New Testament.^ One thing is 
 quite evident, from the prayers of Apostles, that they were 
 brief and pointed, and they j^rayed and did not make a 
 speech, as is too often the case now. The general attitude 
 in prayer was kneeling, and ought to be adopted, though 
 standing cannot be said to be unauthorized. 
 
 II. SINGING MAY FOLLOW. 
 
 I do not know of any intimation as to the precise order 
 singing should come in, in the worship ; but it is clearly 
 in order at any reasonable time from the injunctions we 
 have concerning it. 3 " Let the words of Christ dwell in 
 you richly, and with all wisdom teach and admonish each 
 other. In psalms, in hymns, in spiritual songs, singing 
 with gratitude in your hearts to the Lord." 4 This is the 
 way, I think, this verse ought to be punctuated. Playing 
 is not singing ; organ blowing is not worshipping. The 
 first Christians were told to sing ; we should also siny, not 
 play, nor fiddle, nor dance in the congregation. All if 
 possible should sing, should stand up and bless the Lord 
 with gratitude in their hearts. " Through him, there- 
 fore, let us offer up continually the sacrifice of praise to 
 God, namely, the fruit of our lips, confessing to his name." 5 
 
 III. apostles' TEACmNG 
 
 comes next. The congregation at Jerusalem thus acted ; 
 
 ' 1 Tim. ii. 1, 2. 
 
 ^ See Eph. i. 15, 16 ; Pliil. i. 9 ; Col. i. 9 ; and many other instances. 
 
 3 Acts xvi. 25 ; 1 Cor. xiv. 14-26 ; Eph. v. 19 ; Col. iii. 16 ; James v. 13. 
 
 * Col. iii. 16. 5 Heb. xiii. 15. 
 
190 Paying the Pastor. 
 
 their order was to attend to the " teaching of the apostles, 
 and to the contribution, and to the breaking of the loaf, 
 and to the prayers." ^ The president, or any brother 
 designated or requested, may then read some of the 
 Apostles' teaching from their discourses or e^^istles to the 
 congregations ; the latter would seem to be more appro- 
 priate. This is infinitely preferable to a speech. 
 
 IV. THE CONTRIBUTION ^' 
 
 for the poor saints, for the poor of the congregation, or 
 the poor saints in some other parts. This act should be 
 done deliberately and cheerfully.^ The contribution should 
 
 I Acts ii. 42. 2 1 Cor. xvi. 1 ; 2 Cor. viii. and ix. ; Kom. xv. 26. 
 
 * " The Contribution," Acts ii. 42, is no doubt a correct translation. 
 It was something the disciples attended to constantly, as constantly 
 and as frequently as they attended to " the prayers," "the breaking 
 of the loaf," and " the Apostles' teaching," and it was not anyone of 
 these acts, it was distinct from them and thus distinguished, " and to 
 the contribution." The term translated "fellowship" in Common 
 Version may be translated "contribution " or " participation," or some 
 of those families of words in every instance in which it is found, except 
 it should be Gal. ii. 9. Wherever the term is used with respect to 
 something given to another, "contribution" is the word to use ; 
 when something is received, enjoyed with others, there "participa- 
 tion." Sharing together is the ground idea, either in giving or 
 receiving. We have no one word in English to express both ideas ; 
 contribution is giving together, participation is receiving or enjoying 
 together. 
 
 A tract on " The Fellowship," by Isaac Errett, is based on a fallacy 
 throughout. The congregation is represented as a " partnership," 
 " a firm" (p. 6), into which one brings his talents for speech, another 
 his for singing, another for praying, and so on ; and others their 
 money. " The man of wealth is under as sacred an obligation to 
 bring his money into the partnership as is the orator to bring his 
 gifts of speech, or the musician his gifts of song, or the ruler his 
 ability to govern" (p. 9). " Other members of the partnership come 
 forward and say, ' You can preach better than we, we can make money 
 better than you, you attend to our preaching ; we will see to your 
 money-making ; you preach — we will make money ; and loe will share. 
 We will be partners in your preaching and you shall be a partner in 
 our money-making.' This is fellowship. The preaching and the 
 money-making are alike in the'firm" (p. 8). This is incorrect from 
 a scriptural point of view as well as from a practical point of view. 
 This is not sharing. This is a system of equivalents, it is a mercantile 
 transaction — it is' simple merchandise ; the very thing condemned in 
 the Scriptures. One cannot and does not share when he gives one 
 thing and another some other thing. All give the same thing; all 
 
Suppresses the Lord's Supper. 191 
 
 be attended to constantly, on every first day of the week. 
 It is an act of the congregation in their assembly. They 
 are to lay by itself in " the treasury," so that there be no 
 "collections" when it is needed.^ If each one kept by 
 himself his weekly contribution, the "collection" would 
 be as necessary at the end as ever, which clearly shows 
 that the fund was to be collected on the first day of every 
 week. The poor you have always with you, you can do 
 them good whene'er you will.^ The Lord Himself said, 
 *' It is more blessed to give than to receive." 3 This fund 
 should be sacredly appropriated to its purpose, and not 
 applied to any other use. Be honest in this with the 
 congregation at all events. 
 
 V. THE BREAKING OF THE LOAF, "' 
 
 or the Lord's Supper, comes next in order. With respect 
 to the observance of this important institution, we have 
 happily distinct information. There is no talismanic or 
 
 ^ 1 Cor. x^-i. 2. 2 Matt. xxvi. 11. 3 Acts xx. 35, 
 
 receive the same thing, this is sharing in mutual burdens, or blessings ; 
 but giving and receiving are quite different. There is no sacrifice in 
 this, which is a foundation of Christianity. The law of sacrifice is 
 the law of Christ ; but there is no sacrifice where one gives teaching 
 which he can give for the money of another which he can give. There 
 is no sacrifice in this ; it is an equivalent, value for value ; trade and 
 barter, buying and selling — a most pernicious principle and practice, 
 and utterly destructive of the power of the religion of Christ. It is 
 the special evil that has corrupted Christianity, and leaves us to-day 
 floundering in the midst of sects and sectarianism, errors and follies, 
 of every imaginable description and kind. 
 
 * Calvin says : " Truly this custom, which enjoins communicating 
 onoe a year, is a most evident contrivance of the devil, by whose in- 
 strumentality soever it may have been determined." — "Institutes," 
 lib. iv. chap. xvii. s. 46. 
 
 " It ought to have been far otherwise, Erenj iveek at least, the 
 table of the Lord should have been spread for Christian assemblies, 
 and the promises declared by which in partaking of it we might be 
 spiritually fed." — Lib. v. chap, xviii. s. 56. 
 
 Heury in his Commentary on Acts xx. 7, says : " In the primitive 
 time it was the custom of many churches to receive the Lord's Supper 
 every Lord's day." 
 
 John Brown, author of a Dictionary of the Bible, referring to the 
 practice of communicating only once or twice a year, says : On account 
 of this practice we find the great and good Chrysostom once and 
 again bitterly exclaiming against them, as gmlty of the highest con- 
 
192 Paying the Pastor. 
 
 magic influence about the administrator of the institutions 
 of the rehgion of Christ. It is simply one brother aiding 
 others in their mutual worship and edification. Notwith- 
 standing all the claims of the clergy, it is a simple fact 
 that there is no intimation in the Scriptures of any one 
 class having a preference in reference to these matters ; 
 every Christian is a royal priest, and as such, to the extent 
 of his ability and faithfulness, can do every act authorized 
 to be done in worship and edification. No apostle, 
 prophet, bishop, deacon, or evangelist ever administered 
 the Lord's Supper that we have any account of, and yet 
 it was the leading object of the meeting of the disciples, 
 that was what they met for ; " and on the first day of the 
 week when the disciples came together to break the loaf,'' ^ 
 Paul discoursed to them. All the other acts of worship 
 and edification are the surroundings. Any congregation 
 
 ^ Acts XX. 7. 
 
 tempt of God and Christ, and calls their practice a most wicked 
 custom." 
 
 John Wesley wrote to the elders in America: "I also advise the 
 elders to administer the Supper of the Lord on every Lord's day." 
 
 John Bunyan — "Thus you see, breaking of bread was the work, 
 the work that by general consent was agreed to be by the church of 
 the Gentiles performed upon the first day of the week." 
 
 Dr. Neander says : " As we have already remarked, the celebration 
 of the Lord's Supper was still held to constitute an essential part of 
 Divine worship on every Sunday, as appears from Justin Martyr (a.d. 
 150), and tbe whole church partook of the Communion after they had 
 joined in the Amen of the preceding prayer. The deacons carried the 
 bread and wine to every one present in order. It was held to be 
 necessary that all the Christians in the place should, by participating 
 in this communion, maintain their union with the Lord and with His 
 church." — " Hist, of the Christian Beli^ion and Church," vol. i. 
 p. 332. 
 
 Justin Maityr, in his apology to the Emperor Antoninus Pius, 
 says : " On tbe Lord's day all Christians in the city or country meet 
 together, because that is the day of our Lord's resurrection, and then 
 we read the Apostles and Prophets. This being done the president 
 makes an oration to the assembly to exhort them to imitate and to 
 practise the things which they have heard, and then we all join in 
 prayer, and after that we celebrate the Lord's Supper ; then they who 
 are able and willing give what they think proper, and what is collected 
 is laid up in the hands of the president, who distributes it to the 
 orphans and widows, and other ntcessitous Christians, as their wants 
 require."— See Milligan's ' 'Scheme of Redemption," p. 421. 
 
No Aid to Divine Service. 193 
 
 neglecting to assemble themselves together for this purpose 
 on the first day of the week is apostatizing or in apostasy ; 
 of that there can be no doubt whatever. There is little or 
 no faith, nor love, nor hope, nor fear in the hearts of 
 persons calling themselves Christians who will not " do 
 this in remembrance " of Christ. It is no excuse for such 
 neglect because there is no preacher, or teacher, or 
 minister, to suit the tastes or whims of the brethren ; if 
 it has come to that with them, they are wretched and 
 miserable, and poor and blind and naked, and need to do 
 their "first works," since they have lost their "first 
 love." ^ 
 
 The first Christians had no j)ope, nor priest, nor parson, 
 not even '* the pastor," to " perform divine service " for 
 them. It was not a mere perfunnance then, it was a service 
 of love and duty ; and on the first day of the week they 
 " presented their bodies a living sacrifice, holy, acceptable to 
 God," which was deemed a reasonable service. ^ Now, 
 people too often think it an unreasonable service to ask 
 them to move their lazy, or -dissipated, or over-worked 
 bodies to the assembly of the saints. Of them, too, it 
 cannot be said ''the spirit is willing, but the flesh is weak ; " 
 for neither spirit nor flesh is willing. " Do not deceive 
 yourselves, God is not mocked ; for whatever a man sov^s 
 that also he shall reap. Therefore he who sows to his fit sh 
 shall from the flesh reap corruption ; but he wJw sows to his 
 spint, shall from the spirit reap life everlasting. Where- 
 fore let us not flag in well-doing, for in the proper season 
 we shall reap if we faint not." 3 In 1 Cor. xi. 23 to 
 the end, we have detailed instructions how to attend to 
 the Lord's Supper. Let the loaf and the wine be properly 
 placed on a table in a decent and orderly manner, so tha.t 
 they may be seen by all the congregation. Then let the 
 brother presiding read the history of the institution, cr 
 Paul's instructions, or some other appropriate scripture, 
 to the whole congregation, with a few direct observations, 
 
 ^ Eev. ii. 4. =» Eom. xii. 1. 3 Gal. vi. 7-9. 
 
 14 
 
194 Paying the Pastor. 
 
 if deemed requisite, as to the character, object, or design 
 of the institution. Let there be no harangue or oration. 
 
 Then taking the bread let all give thanks standing, the 
 president or any designated brother leading. 
 
 Then the loaf being broken in presence of the congrega- 
 tion, let the servants of the congregation, or other 
 brethren adapted to the work, distribute it to each and 
 every one. 
 
 Then taking the cup after the same manner give thanks. 
 Let there be a suitable cup for the wine, not a decanter 
 nor a bottle. 
 
 Then convey the wine to every one, as was done with the 
 loaf, by the same or other brethren. " Drink ye all of it.'' 
 
 Let all this be done decently, orderly, quietly, deliber- 
 ately, and seriously, as a work of importance ; without 
 haste, or perturbation or noise. In giring thanks let the 
 brethren give thanks or express their thanksgivings, and not 
 their 2}ragers, or doctrines, or dogmas, or opinions about 
 matters in general. Let it be a plain, simple, brief, 
 effective thanksgiving, and nothing else ; to which every 
 one should sag Amen — not think it merely, but say it 
 audibly and distinctly.^ 
 
 VI. THE PRAYERS 
 
 of the congregation may now be offered up, as was done 
 in Jerusalem. This is a practice almost obsolete in con- 
 gregations of the present day ; and yet it should not be 
 so. Two or three at most should offer brief, deliberate 
 j)rayers ; not " vain repetitions," as the heathen and the 
 formal sectarians do, but expressive and thoughtful 
 prayers, as well considered as the teaching or exhortation. 
 Study carefully the i^ia-jers of the Apostles, the objects 
 for which prayers are to be offered, as mentioned in the 
 Epistles, and there need be no foolish utterances. "Pray 
 at all seasons in spirit.'' ^ " But you, beloved, building up 
 yourselves on your most holy faith, praying with a holy 
 
 I 1 Cor. xiv. 16. 2 Eph. vi. 18. 
 
Not Necessary to Eeading. 195 
 
 sjnrit ; keep yourselves in the love of God, expecting the 
 mercy of our Lord Jesus Christ to eternal life." ^ How 
 little is the spirit of Christians cultivated at the present 
 day ! Comparatively little attention is paid to it, and to 
 the production of the "fruit of the spirit," "love, joy, 
 peace, longsuffering, gentleness, goodness, fidelity, meek- 
 ness, temperance."^ The kneeling attitude in prayer is 
 the most appropriate, and the standing in thanksgiving 
 and praise. Let all the hrethren say Amen. 3 
 
 VII. SINGING A HYMN 
 
 may again be attended to. We read that Christ sang a 
 hymn with His disciples after the Supper.4 This is the 
 only mention we have of our Lord singing. Sing with 
 the spirit, and sing with understanding also.s 
 
 VIII. THE PUBLIC BEADING 
 
 should then be attended to.^ Eeading of the Scriptures, 
 which are "profitable for doctrine, for conviction, for 
 correction, for instruction in righteousness, that the 
 man of God may be perfect, completely fitted for every 
 good work."' "Beloved, this second epistle I now 
 write to you, in which I stir up your sincere minds to 
 remembrance, to be mindful of the words before spoken by 
 the holy prophets, and of the commandment of us, the 
 apostles of the Lord and Saviour." ^ " But, beloved, 
 remember the words which were spoken by the ajjostles of 
 our Lord Jesus Christ" 9 "I charge you by the Lord 
 that the epistle be read, unto all the holy brethren." ^° 
 There can always be plenty found capable of reading, if 
 they are only willing ; and for those who love the Word 
 of the Lord it is better than the " fictitious tales " of false 
 teachers. There are always better things to be learned 
 from reading than from any number of sermons, orations, 
 
 1 Jude 20, 21. 5 1 Cor. xiv. 15. 8 2 Peter iii. 1, 2. 
 
 2 Gal. V. 22, 23. ^ 1 xini. iv. U. 9 Jude 17. 
 
 3 1 Cor. xiv. 16. 7 2 Tim. iii. 16. 17 ; '° 1 Thess. v. 27 ; 
 
 4 Matt. xxvi. 30 . see also 1 Thess. iv. 1, 2. see also Col. iv. 1. 
 
196 . Paying the Pastok. 
 
 or discourses, no matter from whom they may come, 
 unless they smiply " speak as the oracles of God." 
 
 IX. THE PUBLIC EXHOETATION 
 
 of brethren is valuable to the congregation, when it is 
 done by persons whose minds are thoroughly stored with 
 things new and old from the Scriptures. This is the 
 first lesson to learn: ^' Let the word of Christ du'ell in you 
 richly, and with all wisdom teach and admonish each 
 other." ^ " Exhorting one another." ^ The great trouble is, 
 that people thiiik they can have knowledge without learn- 
 ing it. Too many mistake their impulses, emotions, and 
 excitements for light and knowledge and spiritual discern- 
 ment, when in fact they are nothing but the promptings 
 and workings of the flesh. Every man who can say any- 
 thing at all to a congregation, can say so effectively and 
 impressively, if he only learns something substantial and 
 useful to say, and says it earnestly and kindly. To do 
 this he must accustom himself to think as the Apostle 
 Paul : " For do I now conciliate men or God ? or do I 
 seek to please men ? for if I yet pleased men I should not he 
 the servant of Christ.'^ 3 It is too often the case that 
 brethren are more anxious about what the untaught, un- 
 believing world think of them than they are about what 
 their own brethren think, and' infinitely more than they 
 are about what God thinks of their labour. In such cases 
 there will be nothing but depression and failure. 
 
 X. THE PUBLIC TEACHING ''' 
 
 is a leading means of edification ; the human family in 
 general would- sooner hear things fitly spoken than read 
 the same things written in the most charming style. **He 
 
 I Col. iii. 16. = Heb. X. 25. 3 Gal. i. 10. 
 
 * " In what sense can the institution of the Clergy or of [Diocesan] 
 
 Bishops be said to have a Divine origin ? Not in the sense of its 
 
 having been directly and visibly established by the Founder of 
 
 .Christianity." — Dean Stanley's "Christian Institutions," p. 195. 
 
 " The various grades of the Christian clergy have sprung up in 
 
 Christian society in the same ways and by the same divine, because 
 
Not Necessary to Teaching. . 197 
 
 that prophesies speaks to men so as to huild them up, to 
 exJiort 2i>ndi comfort ihem..'' '' "If then the ivliole cougrega- 
 tion he come together in one place^ and all speak in foreign 
 languages, and there come in an unbehever, or an un- 
 learned i^erson, will they not say that you are mad ? But 
 if all prophesij, and there comes in an unbeliever, or an 
 unlearned person, he is corrected by all." ^ " What is it 
 then, brethren? When you come together, ^ac/t one of 
 you has a psalm, has something to teach,'' &c. *' Now let 
 tiL'o or three prophets sjjeak, and let the others judge," &c. 
 *' For you can all jwophesij, one hy one, that all may learn, 
 and all may be comforted," &c.3 All the gifts given in 
 the first age were " for the complete qualification of the 
 
 ^ 1 Cor. xiv. 3. 2 Iijid xiv. 23. 3 Ibid xiv. 31. 
 
 the same natural necessity, as the various grades of government, law, 
 and science — a necessity only more urgent, more universal, and 
 therefore more divine, in so far as the religious and intellectual 
 wants of mankind are of a more general, of a more simple, and 
 therefore of a more divine kind than their social and physical wants. 
 All of them vary in each age or country according to the civil consti- 
 tution, according to the geograiDhical area, according to the climate 
 and custom of East and West, North and South. We find popular 
 election, clerical election, imperial election, ministerial election, ordi- 
 nation by breathing, ordination by sacred relics, ordination by elevation 
 of hands, ordination by imposition of hands ; vestments and forms 
 derived from Eoman civil life and from a peculiar profession, from this 
 or that school, of this or that fashion ; spheres more or less limited, 
 a humble country village, an academic cloister, a vast town popu- 
 lation, or a province as large as a kingdom. The enumeration of 
 these varieties is not a condemnation, but a justification of their 
 existence. The Christian clergy has grown with the growth and 
 varied with the variations of Christian society ; and the more com- 
 plete its developments, the more removed from the rudeness and 
 simplicity of the early ages, the more likely they are to be in 
 accordance with truth and reason, which is the mind of Christ." — 
 Ibid. p. 197. 
 
 " This leads us to yet one more attribute of the Pope, even those 
 who entirely repudiate his authority must still regard him as the 
 chief ecclesiastic of Christendom. If there is such a thing as a body 
 of clergy at all, the Bishop of Rome is certainly the head of the profes- 
 sion, in him we see the pretensions, the merits, the demerits of the 
 clerical office in the most complete, perhaps in the most exaggerated, 
 form. His oracular power is only what, to a certain extent, is claimed 
 by the rest of the clergy. 
 
 " It may not, perhaps, be avowed by any other clergyman, Eoman 
 Catholic or Protestant, often as they may think or imply it, that 
 they are infallible, or that they can add, by their own mere motion, 
 
198 Paying the Pastor. 
 
 saints for the work of service, for huildinff up of the body of 
 Christ ; " ^ and that, " speakmg truthfully in love, ^ye might 
 grow up in all things into him who is the head, even the 
 Christ, from whom the whole body fitly joined together 
 and compacted by the service of every jot) it, according to its 
 energy, in the proportion of each particular part, effects 
 the increase of the body,/c»?- the edification of itself in love." ^ 
 " "Wherefore, comfort one another, and edify each other, 
 even as also you do." 3 This work does not belong to a 
 class, nor should it be left to a class. '' Let him that is 
 instructed in the word particip?*te with the instructor in 
 every good work." 4 All ought to engage in every good 
 work. Spiritual or supernatural gifts were given in the 
 first age to reveal the truth and confirm the revelation ; 
 that having been once done does not need to be repeated, 
 and is not repeated. The gift of the Holy Spirit was 
 miraculous, and the works the gifted person performed 
 
 I Eph. iv. 12. ^ Ibkl. ix. 15.. 3 1 Thess. v. 11. 4 Gal. vi. 6. 
 new articles of faith. But wherever such claims exist, the office of 
 the Pope is an excellent field in which to discuss the matter. The 
 same reasons which convince us that the Pope is not infallible may 
 convince us of the same defect in regard to the less dignified eccle- 
 siastics. The advantages which the clerical order have conferred on 
 ■ Christendom, and the disadvantages, are also seen on a large scale in 
 the history of the Popes." — Ibid. p. 220. 
 
 ' ' The Pope thus carries on the recollection of an af/e ivhen there loas 
 no visible distinction between tJie clergy and laity. He shows, at any 
 rate, in his own person the often repeated, but often forgotten facts, 
 that all ecclesiastical costumes have originated in the common dress 
 of the time, and been merely perpetuated in the clergy, or in this case 
 in the head of the clergy, from their longer adherence to ancient 
 habits."— Ibid. p. 202. 
 
 " If the Pope himself may be a layman, and, as a layman, issue 
 Pontifical decrees of the highest authority, he is a witness against all 
 who are disposed to confine the so-called spiritual powers of the 
 Church to the clerical or episcopal order. . . . The electors of the chief 
 Pontiff may be laymen — the sovereign of the Christian world (the 
 Pope) may be a layman," — Ibid. p. 216. 
 
 " The entire unlikeness of the early days of Christianity (or, if we 
 prefer so to put it, of the times of the Eoman Empire) to our own is a 
 point which such a study will bring out. . . . Such a passion for 
 going back to an imaginary past, or transferring to the past the pecu- 
 liarities of later times, may be best corrected by keeping in view the 
 total unlikeness of the first, second, or third centuries to anything 
 which now exists in any part of the world." — Ibid. Pref., p. 6. 
 
Cultivates Opposing Spirits and Sects. 199 
 
 were miraculous ; they have all ceased. The original 
 workers afford us models for imitation, as the original 
 congregations are to be imitated. "■ " Christians " ^ have 
 no " unwritten traditions," as the Koman Catholics, nor 
 dogmas of oecumenical councils, claimed to be dictated by 
 the Holy Spirit ; nor Mormon councils, nor " continuous 
 revelations," as the followers of Joseph Smith claim to 
 have ; nor apostles, nor evangelists, as the Irvingites claim 
 to have now, revealing things by the Holy Spirit ; nor 
 promptings, nor intimations of duty and conduct, as 
 " the brethren," sometimes styled Plymouth Brethren, 
 claim to have from the Holy Spirit ; nor revelations from 
 God, as " the Friends," sometimes called Quakers, claim 
 to have, equal in authority, if not superior, to the written 
 word ; nor yet have they the " inner light," nor " dreams," 
 nor " visions " of the night or day ; nor '' orthodox moni- 
 tions " to acquaint them with what is right and wrong, 
 holy or unholy, good or bad. They have the Light of 
 the world, 3 the Author and Finisher of the Faith, to 
 whom they are to look ^ "in full assurance of faith." 
 They know that " God has in these last days spoken by 
 His Son," 5 and that they are not left to the uncertain and 
 vain imaginations of hearts " deceitful above all things and 
 desperately wicked," but to the unerring standard of Divine 
 truth revealed by Christ only through His apostles.^ The 
 great error of the world at the present day is the claim 
 by all sects to a light of some kind other than the Word 
 of the living God, to a revelation other than that delivered 
 by the Apostles, and which was confirmed by the signs 
 which followed. 7 Now every deluded sect in Christendom 
 establishes itself with the untaught masses with the idea 
 that the Holy Spirit speaks through them and tells them 
 they each and all are right, though each one is opposed to 
 every other one, and all the time teaching different things, 
 and still claiming to be guided by the same Holy Spirit 
 
 20. 
 
 1 Thess. ii. 14. 
 
 
 3 Jolin i. 9. 
 
 ^ 1 John iv. 1-7 : 
 
 ; xiii. 
 
 Acts xi. 26 ; xxvi, 
 
 . 28. 
 
 4 Heb. xii. 2. 
 
 7 ^lark xvi. 20. ' 
 
 
 1 Peter iv. 16. 
 
 
 5 Ibid. i. 1. 
 
 
 
200 Paying the Pastok. 
 
 that giiided the Apostles, and each and all of these sects 
 and parties are directly opposed, to a great extent, to the 
 revelations, commandments, institutions, ordinances and 
 appointments of the Apostles, whom we know spoke hy 
 the Holy Spirit. Can these things be right ? They can- 
 not be. The only safety, then, is to adhere to the " sure 
 word of prophecy," and take the Bible, the whole Bible, 
 and nothing: but the Bible, for the guide in life and for 
 eternity. On this there can be union, harmony, common 
 work, common sympathies and common blessings, other- 
 wise, nothing but divisions, parties, variances, emulations, 
 strifes, sects, ^ and we know that they *' who practice 
 these things shall not inherit the kingdom of God." ^ 
 Christians must all be one, that the world may believe that 
 Jesus is the Son of God. 3 Another great injury to the 
 truth is the clergy, a class wholly unacknowledged and 
 unwarranted by the Scriptures, who all claim to be learned 
 in the Bible, and to teach the Bible and Christianity ; 
 while there are those who teach any doctrine, any dogma, 
 and anything that is false and opposed to the truth in 
 name, institutions, appointments, and ordinances. They 
 themselves are in their peculiar character and work vio- 
 lating express laws of Heaven in teaching " for filthy 
 lucre," 4 and at the same time claim to teach the way of 
 the Lord, while they constantly and continually " pervert 
 the right ways of the Lord.' They all teach differently, 
 and all cannot be right. All service in and for the con- 
 gregation is voluntary and unremunerated. The prayers, 
 the praises, the teaching, the exhortation, the contribution, 
 are all free-will offerings. 
 
 XI. DISTRIBUTION 5 
 
 is just as important as "contribution." What is collected 
 must be distributed. And there can be nothing more 
 practical and more illustrative of " pure and undefiled 
 
 I Gal. V. 19. 3 John xvii. 23. 5 Acts ii. 45; iv. 35. 
 
 = Ibid V. 21. 4 Acts xx. 34, 35 ; 1 Peter v. 2. 
 
Prevents Aid to the Pooe. 201 
 
 religion," ' or of the final standard of fcalvation ~ than to see 
 the congregation devote a few minutes to inquiries about 
 the absent, the sick, the afflicted, the poor and the needy, 
 the widows and the orphans. And this the congregation 
 should do ; know what becomes of their fund, how it is 
 distributed and by whom. " Let him who distributes act 
 with disinterestedness." 3 *' And distribution was made to 
 each according to his need." 4 The necessitous must be 
 found out. Let every one tell wjiat they know of cases 
 of want, privation, affliction, or distress, and let those 
 familar with the case relieve it and attend to it, with the 
 funds of the congregation and the approval of the congre- 
 gation ; and thus educate every one to visit and w^ork, to 
 practise what is preached. Eeligion is so nice now-a- 
 d'ays, especially on Sundays, that it is unfit for human 
 beings unless dressed in broadcloth and silks, unless 
 wearing " purple and fine linen, and faring sumptuously." 
 Alas ! it is to be feared of many it will be said hereafter, 
 as Abraham said to the rich man, " Son, remember that 
 you in your lifetime received good things, and Lazarus 
 evil things ; but now he is comforted, and you are tor- 
 mented," 5 
 
 XII. GONTKTBUTION FOE THE GOSPEL. 
 
 " Contribution for the gospel " ^ is used by an Apostle 
 once, as " contribution for the poor saints " 7 is also used 
 by an' Apostle once. So also Apostles or " missionaries 
 of congregations " ^ is only found once in the New Testa- 
 ment. We only find once that " the disciples met to- 
 gether on the first day of the week to break the loaf." 9 
 The " contribution for the gospel" was attended to "from 
 the first day," from the beginning of the gospel '° until 
 the day the Apostle wrote to the Philippians." The 
 members were joint contributors of the gift.^^ It was 
 given to aid in spreading the gospel, in preaching the 
 
 ^ Jus. i. 27. 
 
 ■* Actsiv. 35. 
 
 7 Rom. XV. 26. 
 
 '° Phil. iv. 1 
 
 = Matt. XXV. 34. 
 
 5 Luke xvi. 25. 
 
 s 2 Cor. viii. 23. 
 
 " Ibid. i. 5. 
 
 ^ Bom. xii. 8. 
 
 6 PM. i. 5. 
 
 3 Acts XX. 7. 
 
 '2 Ibid. i. 7. 
 
202 Paying the Pastok. 
 
 gospel to those who had not heard it ; who had not 
 received nor obeyed Christ. *' Missionaries of congre- 
 gations " were those sent to preach to and teach others, as 
 Barnabas was sent by the congregation at Jerusalem/ 
 They were sent to the world to preach the gospel to the 
 unsaved. And they that preach the gospel the Lord has 
 ordained, "should live of the gospel." ^ One, or at most 
 two,3 may be sent by two or more congregations,^ as 
 ability warrants, to preach the gospel to the world and 
 sustain them in the work. The missionaries are simply 
 Christians on a mission to preach the gospel, and while 
 thus separated s from their homes, those at home aid them 
 to live, and they require nothing from those to whom they 
 are sent. They may accept their hospitality. This is 
 •only one way of spreading the gospel. All Christians 
 should, where they are, wherever they go, preach the word.^ 
 *' Let him that hears say, Come." 7 
 
 Xni. THE MEETING 
 
 may then be closed after announcements, or notices given, 
 and singing a hymn or thanksgiving, or both. No bene- 
 diction. 
 
 KULES OF CONDUCT IN THE CONGREGATION. 
 
 The general duties and manner of action of all members 
 of the body are forcibly stated by Paul in Romans xii. 4 : 
 " For, just as in one body we have many members, but 
 all the members have not the same function, so we (the 
 many) are one body in Christ, and individually members 
 of each other. Now having gifts of different kinds, ac- 
 cording to that favour which has been given to us, if 
 prophets, speak according to the analogy of faith " (" He 
 that prophesies speaks to men so as to build them up, to 
 exhort and to comfort them " ^) ; "if service, act in the 
 service ; if the teaching, act in the teaching ; if the ex- 
 horting, in the exhortation. Let the distributor act with 
 disinterestedness, the president with diligence, the sympa- 
 
 1 Acts xi. 22 ; 4 Ibid. xi. 8. ^ Kev. xxii. 17. 
 
 see also Ibid. xiv. 4-14. 5 Phil. iv. 15 ^ 1 Cor. xiv. 3. 
 
 2 1 Cor. ix. 6-14. 6 ^cts viii. 1-4 ; 
 
 3 2 Cor. viii. 23. Phil. i. 14. 
 
Suppresses Apostolic Teaching. 203 
 
 thizer with clioerf illness." Eead to the end of the chapter. 
 So also the Apostle Peter : *' Let every one according as he 
 has received a gift, serve the others, as good stewards of the 
 manifold favour of God." If any one speak, let him 
 speak as the oracles of God ; if any one serve, let him do 
 it from the strength which God supplies, that in all things 
 God may be glorified, through Jesus Christ, to whom 
 be the glory and the power, for ever and ever. Amen.'' ' 
 "Let us not be vainglorious, j)rovoking one another, envy- 
 ing one another." 2 "In brotherly love be tenderly affec- 
 tionate to one another ; in honour preferring one another.''' 3 
 All service in the congregation is ready, w^illing, voluntary. 
 
 » 1 Peter iv. 11. ^ Gal. v. 20. 3 Rom. xii. 10. 
 
 * " No permanent order of ministers appears in that spiritual kingdom 
 of which He spoke on the hills of Galilee or on the slopes- of Olivet. 
 The twelve Apostles whom He chose had no successors like themselves. 
 No second Peter, no second John, no second Paul, stepped into the 
 places of those who had seen the Lord Jesus ; and if their likenesses 
 have been in any measure seen again in later times, it has been at 
 long- intervals, few and far between, when great lights have been 
 raised up to rekindle amongst men tlie expiring flame of truth and 
 goodness by extraordinary gifts of genius or of grace. The seventy 
 disciples that went forth at the Lord's command into the cities of 
 Palestine were soon gathered to their graves, and no order of the 
 same kind or of the same number came in their stead. They went 
 out once and returned back to their Master to go out no more. The 
 Church, the Christian society, existed in those faithful followers, even 
 from the beginning, and will doubtless last to the very end. Where- 
 ever in any time or country two or three are gathered together by a 
 common love and faith, there will be a Christian Church. But even 
 for years after the Lord's departure such a society existed xcithout a 
 separate order of clergy. The whole Christian brotherhood was full 
 of life, and there was as yet no marked distinction between its 
 different portions. All were alike holy, all were ahke consecrated. 
 Therefore it is that the institution of the Christian ministry has never 
 been placed in any ancient creed amongst the fundamental facts or 
 doctrines of the gospel ; therefore it is that (in the language of the 
 English Church) ordination is not a sacrament, because it has no 
 visible sign or ceremony ordained by Christ Himself." — Stanley's 
 " Christian Institutions," pp. 195, 196. 
 
 " There is not only no sliadow of an indication in the New Testa- 
 ment that the characteristics of Peter were to belong to official 
 successors, but for the first three centuries there is no indication, or 
 at least no certain indication, that such a belief existed anywhere. It 
 is an imagination with no more foundation in fact than the supposi- 
 tion that the characteristics of St. John descended to the Bishops of 
 Ephesus." — Ibid. p. 214. 
 
204 Paying the Pastor. 
 
 It is nnpurcliased and unpurcliasable. Tolerate no Dio-. 
 trephes in the congregation.^ Let them be cut off who 
 trouble you, whomsoever they be.^ Put away from you, 
 or withdraw from, those who practise wickedness, 3 and 
 suffer no false teaching in the congregation. 4 Do unto 
 others as you would that others should do unto you, and 
 peace and harmony will be the result in every congrega- 
 tion. Please God, and not men, and there is not much 
 fear of offences coming ; but woe unto him by whom the 
 offences come. Never give up the congregation ; never 
 cut yourself off as a member of the body of Christ ; nor 
 do an act that may compel the congregation to cut you 
 off. It is a fearful thing to be separated from the Head 
 of the congregation ; and if you do not form part of the 
 congregation — the body — how can you be in connection 
 with the Head ; it is impossible. Injury to the body of 
 Christ, is injury to Christ; disrespect to it, disregard for 
 its appointments and institutions, unwillingness to aid in 
 its advancement or welfare, refusal to exercise the talents 
 you possess in its interest, cordially and freely, shows 
 marked dishonour to the Head, despite to His favoiir, and 
 is destruction to your own soul and ruinous to your happi- 
 ness in time and eternity. Think seriously, act cautiously, 
 work unceasingly, so that the Apostle Paul, if present, 
 could say of you as he did of the Thessalonians, *' Inces- 
 santly remembering your work of faith and labour of love, 
 and patience of hope in our Lord Jesus Christ, in the 
 sight of God, even the Father." s The congregation is 
 the highest administrative authority of the laws of the 
 Kingdom of Heaven. There is nothing can be substituted 
 for it. The attempt often made to allow an '' official," or 
 a few "officials" so-called, no matter of what class, to 
 usurp the prerogatives of the congregation, is presump- 
 tuous, unscriptural, and derogatory to the Head of the 
 congregation. 
 
 ' 3 John 9. 3 1 Cor. v. 13. s 1 Thess. i. 2. 
 
 2 Gal. V. 12. 4 Rev. ii. 20. 
 
Has not hiPEOVED Mankind. 205 
 
 HOLINESS, THE END OF INSTITUTIONS. 
 
 " Now the end of the commandment is love from a pure 
 heart and a good conscience, and unfeigned faith, from 
 which things, some having swerved, have turned aside to 
 foolish talking." ^ All Christ's institutions, while righteous 
 in themselves, and the obedience to which is righteousness, 
 nevertheless have also for their end the cultivation of 
 "faith, hope, and love; these three, but the greatest of these 
 is love." ^ Every Christian should avoid the works of the 
 flesh such as these : " Adultery, fornication, uncleanness, 
 lasciviousness, sorcery, enmities, strifes, emulations, wraths, 
 brawlings, factions, sects, envjdngs, murders, intoxications, 
 revellings, and such like, concerning which I foretell you 
 now, as I have also foretold, that they who practise these 
 things shall not inherit the kingdom of God." 3 Christ's 
 " divine power has gifted to us all things which are neces- 
 sary to life and godliness, through the knov/ledge of him 
 who has called us to glory and virtue. On account of 
 which the greatest and most precious promises are freely 
 given to us, that by them we might be made partakers 
 of a divine nature, having escaped from the corruption 
 that is in the world through lust. And for this very 
 reason indeed, giving all diligence, add to your faith 
 courage, and to courage knowledge, and to knowledge 
 temperance, and to temperance patience, and to patience 
 godliness, and to godliness brotherly kindness, and to 
 brotherly kindness love ; for these things being in you, 
 and abounding, make you to be neither slothful nor un- 
 fruitful in the knowledge of our Lord Jesus Christ. But 
 he who has not these things is blind, shutting his. eyes, 
 having become forgetful of the purification of his old sins. 
 Wherefore the rather, brethren, eaniestbj endeavour to make 
 your callinij and election sure ; for doing these things you 
 shall never fall ; and thus there shall be richly ministered 
 to you an entrance into the everlasting kingdom of our 
 Lord and Saviour Jesus Christ." 4 " Beloved, now we 
 
 ^ITim. i. 5, ^ i Cor. xiii. 13. 3 Gal. v. 19. * 2 Peter i. 3-12. 
 
206 Paying the Pastor. 
 
 are the children of God ; but it does not yet appear what 
 we shall be. However, we know that when he shall 
 appear we shall be like him — that we shall see him as he 
 is. And every one who has this hope in him, purifies 
 himself even as he is pure." ^ Whoever transgresses, 
 and does 7iot abide in the teachinrj of Christ, has not God; he 
 who abides in the teaching of Christ, hath both the Father 
 and the Son. If any one come to you and bring not this 
 teaching, receive him not into your house nor wish him 
 success, for he who wishes him success partakes in his 
 evil deeds." ^ "Little children let no one deceive you ; 
 he u-ho works ri()hteoiisness is rvjhteous, even as He is 
 righteous. He who works sin is of the devil ; for the' 
 devil sins from the beginning." 3 
 
 " Pursue Peace with all men, and Holiness, with- 
 out WHICH no man shall SEE THE LoED." 4 
 
 I 1 John iii. 2, 3. ^2 John 9, 11. 3 1 John iii. 7. "^ Heb. xii. 14. 
 
INQUIEIES CAN BE ANSWERED IN 
 
 THE 
 
 BIBLE INDEX, 
 
 A MONTHLY PERIODICAL 
 
 DEVOTED TO THE 
 
 RESTORATION & ILLUSTRATION 
 
 OF 
 
 ORIGINAL CHRISTIANITY. 
 
 One copy for one year, Six Shillings. Four 
 copies by one order, One Guinea. Forwarded to 
 the United Kingdom or Australia or tifie Continent. 
 One copy for one year One Dollar, to the United 
 States or Canada. Five copies by one order, Four 
 Dollars. A Volume each year. Vol. xiii. for 1885. 
 
 Address all letters (post paid) and money letters, 
 enclosing Post Office Orders, or Eegistered, always to 
 ''Bible Index," 
 
 Box 213, 
 
 TORONTO, 
 
 CANADA. 
 
 November, 1884. 
 
UNWIN BROTHERS, 
 
 THE GBKSUAM PRESS, 
 
 CHILWOBXH AND LOLDON. 
 
]\/fR' UNW IN takes pleasure in sending here- 
 with a Catalogue of Books published by 
 him. 
 
 As each Neiu Edition of it is Issued, it will be 
 sent post free to Booksellers, Libraries, Book 
 Societies, and Book Buyers generally — a register 
 bcin^ kept for that purpose. 
 
 Book Buyers are requested to order any Books 
 they may require from their local Bookseller. 
 
 Should any difficulty arise, the Publisher tail I 
 be happy to forward any Book, Carriage Free, 
 to any Country i?i the Postal Union, on receipt of 
 the price nuirked in this list, together zvith full 
 Postal Address. 
 
 Customers wishing to present a book to a friend 
 can send a card containing their name and a 
 dedication or inscription to be enclosed, and it ivill 
 be forwarded to the address given. 
 
 Remittances should be made by Money Order, 
 draft on London, registered letter, or halfpenny 
 stamps. 
 
 After perusal of this Catalogue, kindly pass 
 it on to some Book-buying friend. 
 
CATALOGUE 
 
 OF 
 
 Mr. T. fisher UNWINDS 
 
 P UBLICATION S. 
 
 CHARLES DICKENS AS I KNEW ^ s. d. 
 
 HIM : The Story of the Reading Tours in Great 
 Britain and America (1866- 1870). By GEORGE 
 
 Dolby. Crown 8vo ... ... ... o 6 o 
 
 CONTENTS. 
 Book I.— The Two English Tours (1866— 1867). 
 
 Chapter /.—My First Tour with the Chief.— Preliminary Arrangements— 
 '• Dr. Marigold " — The Two Hogarths — I'he Chief is fond of a Circus — The Origin 
 of " The Boy at Mugby " — End of the First Provincial Tour. 
 
 Chapter II.— h. Glimpse of Life at " Gad's."— The New Terms: ";^6o a 
 Night " — The Purchase of " Gad's "—His Kindness to the Hop-pickers. 
 
 Chapter III.— On Tour in Scotland and Ireland.—" Barbox Brothers"— Dublin 
 in a State of Siege-Singular Conduct of a Town Clerk — England or America? 
 
 Book II.— The American Tour (1867—1868). 
 
 Chapter IV.— I go to America to "Prospect" for the Chief.— :\Ir. Field's 
 Invitation — "Which is Dolby?"— A Boston Dinner — The Tremont Temple — 
 Nantucket — The Literary Shop-boy — The King of Shovvmen— " Willard's.'' 
 
 Chapter F. — Preparations for the Second American Tour. — Net Profit, 
 ;^i5,50o— Mr. Forster in Opposition— The Oracle orders Lunch, and relents. 
 
 Chapter VI. — The Commencement of the Second American Tour. — A.Qiie7ie 
 half a mile long — It is all right with the " Chief" — 'J'aking Stock of the Speculators 
 — The Tickets go at a Premium — The First Night. 
 
 Chapter VII.— t,hr\s\ma.s and the New Year.— A ^//^-w^ of three-quarters of a 
 mile— "Sticking" the Speculators — " Fire !" — Mr. Beecher lends us his Church — 
 Profits of the First Course, ;iC 10,000 — ISIr. Dickens meets Mr. Beecher. 
 
 Chapter F///.— Further American Experiences.— The "Chief's" Health 
 alarms us — Mr. Secretary Staunton and his Memory — An Audience of the Presi- 
 dent — Riot at New Haven — Indignation Meeting — The great Walking Match- 
 Sporting Narrative — A Dinner at Longfellow's. 
 
 Chapter I X.—lhQ Close of the American Tour, and the Return Home.— A 
 City under Water — Niagara — Utica— An American Deluge — Sickness and Mis- 
 givings — The "Chief's " Gift to the Blind— Speech to the Press-men — New 
 Impressions of America — The Last Reading in America — Home once more — Total 
 Receipts, $228,000. 
 
 Book III.— The "Final Farewell" Tour in the United 
 Kingdom (1868-1870). 
 
 Chapter X. — Eight Thousand Pounds for a Hundred Readings.— One 
 
 Hundred more Readings— First Idea of the " Murder " Reading. 
 Chapter XL— Th^ Last Tour in Scotland and Ireland.-" The Old Curiosity 
 
 Shop" — Opinions on the "Murder" — A Christmas Turkej- — To Ireland. 
 ChiipterXII.-Tht Beginning of the End.— What Macready said— Our first 
 
 Break-down— The "Chief" Mends — Edinburgh Thrills— Three IMurders a Week 
 
 —London again — Hull — The Liverpool Banquet — A Medical Examination — A Big 
 
 Disappointment. 
 Oi;/^t'r A'///.— American Visitors at "Grid's"— The Last Readings and 
 
 Farewell to the Public. — Nocturnal Expeditions — Gad's Hill in June — Canter- 
 
 i.ury — A Dance at "Gad's" — The "Chief's" Grog — The Largest .Sum ever paid 
 
 — The Last Christmas Day — Fresh Danger — A Splendid Reception — Farewell 
 
 Speech— Net Profits. 
 Chapter XIV.— UydQ Park Place— The "Chief's" Last Days in Town.— 
 
 An Audience of Her ISIajesty— The Queen's Gift— Gad's Hill once more. 
 Chapter XV.— IhQ End. 
 
Mr. T. Fisher Unwin, 26, Paternoster Square. 
 
 A SMALLER BIBLIA PAUPERUM, 
 
 conteynynge Thyrtie and Eyghte Wodecuttes 
 Illvstratynge the Lyfe, Parablis, and Miraclis off 
 Oure Blessid Lorde and Savioure Jhesus Crist, 
 with the Propre Descrypciouns theroff extracted 
 fro the Originall Texte off lOHN WiCLiF, somtyme 
 Rector of Lutterworth. With Preface by the late 
 VerieRev. Arthur Penrhyn Stanley, D.D., 
 Dean of Westminster. Square 8vo. Bound in 
 Parchment, old style ; brass clasps o 10 
 
 " A very interesting volume, elegantly bound in a cover copied 
 from an old book in the British Museum." — Bibliographe): 
 
 " The illustrations are grotesque and quaint specimens of early ' 
 art, and the whole book with its mysterious history, and its evident 
 function as an instructor of the illiterate, is extremely suggestive 
 and interesting." — Literary World. 
 
 The Art Gift-Book of the Season. 
 
 THE SEVEN AGES OF MAN. From 
 
 Shakespeare's "As You Like It." Artists' Edi- 
 tion. Illustrated with Seven Photogravures from 
 Original Paintings by the most eminent American 
 Artists. List of Illustrations : The Infant, by F. 
 S. Church : The Schoolboy, by William St. 
 John Harper ; The Lover, by Thos. Hovenden ; 
 The Soldier, by Gilbert Gaul ; The Justice, by 
 A. B. Frost ; The Lean and Slippered Pantaloon, 
 by \V. F. Smedley ; Second Childishness, by 
 Walter Shirlaw. Large 4to., elegantly bound, 
 bevelled boards, gilt edges ... ... ... ...oio 6 
 
 Popular Edition of the above. Illustrated 
 with Woodcuts by the following eminent Engra- 
 vers : E. Heinemann, Henry Wolf. C. H. 
 Reed, Frank French, Geo. P. Williams and 
 Fred. Juengling. Square pott i6mo., cloth 
 elegant, bevelled boards, gilt edges o 5 o 
 
 " The comparison is interesting and instructive throughout, and 
 justifies this lengthened notice of two very pretty books." — Satur- 
 day Revieiv. 
 
 "It is simple justice to say that as a gift-book the volume will 
 Idc prized for its beauty as a production of somewhat ambitious 
 designs. " — Scotsman. 
 
 " Strongly contrast the old and new style of engraving. . . . 
 The various artists have all been well-chosen." — Graphic. 
 
Neiv and Recent Books. 
 
 An Artistic Gift-Book. 
 ON TUSCAN HILLS AND VENE- 
 TIAN WATERS. By Linda Villari, Author of 
 " Camilla's Girlhood," " In Change Unchanged/' 
 " In the Golden Shell," &c. With Ten Illustrations 
 by Mrs. ARTHUR Lemon. Square Imp. i6mo. ... o 7 6 
 
 " Her style is easy and pleasant, and ever and again her remarks 
 arc happy. . . . Very delightful i3 the account of the Abetone. " — 
 Literary World. 
 
 ' ' Next to the privilege of visiting these localities, this book is 
 the best thing, and no expense has been spared in making the 
 volume an artistic success." — Bookseller. 
 
 FAIRY TALES FROM BRENTANO. 
 
 Told in English by Kate FreiligrathKroeker. 
 Pictured by Frank Carruthers Gould. Twenty- 
 two Illustrations. Square Imp. i6mo 
 
 "The extravagance of invention displayed in his tales will 
 render them welcome in the nursery. The translation, — not an 
 easy task, — has been very cleverly accomplished. " — The Academy. 
 
 "The illustrations are delicately executed, and the binding is 
 one no child, who is a child, could look upon without delight."— 
 Wliitehall Rcvie^v. 
 
 " An admirable translator in Madame Kroeker, and an inimi- 
 table illustrator in Mr. Carruthers Gould. . . . The stories deserve 
 both the German and the English poet's encomium, and the illus- 
 trations are simply irresistible." — Truth. 
 
 THE POISON TREE: A Tale of Hindu 
 Life in Bengal. By Bankim Chandra Chatter- 
 jee. Translated by M. S. Knight. Introduction 
 by Edwin Arnold, M. A., C.S.I. Crown 8vo. ... o 6 o 
 
 " I am glad to recommend this translation to English readers 
 as a work which, apart from its charm in incident and narrative, 
 will certainly give them just, if not complete, ideas of the ways 
 of life of their fellow-subjects in Bengal." — Extract frofn Pre/ace, 
 
 " The healthiness and purity of tone throughout the book. . . . 
 In reviewing novels, it is seldom that we regret very seriously the 
 limitations of our space ; but we are genuinely sorry that we cannot 
 speak at greater length of a book which presents so many points, 
 of interest." — Academy. 
 
 "Admirably translated into English by Mrs. Knight." — 
 Scotsman. 
 
 THE WRECKERS OF LAVERNOCK. 
 
 By Annie Jenkyns. Crown 8vo o 5 o 
 
 " In delineation of character the authoress is extremely 
 clever. ' ' — Schoolmaster. 
 
Mr. T. Fisher Unwin, 26, Paternoster Square. 
 
 TARANTELLA: A Romance. ByMATHiLDE 
 Blind, Author of " Life of George Eliot," 
 "Saint Oran." Two vols. Crown 8 vo i 10 
 
 ICHABOD : A Portrait. By Bertha Thomas, 
 Author of " The Violin Player," " Life of Georges 
 Sand,'' &c. Two vols. Crown 8vo. 
 
 WILBOURNE HALL. By Mrs. CauiMOnt, 
 Author of " Uncle Anthony's Note Book." Two 
 vols. Crown Svo 
 
 THE CHANCELLOR OF THE TYROL. 
 
 A Historical Novel by Herman Schmid. Trans- 
 lated by D. R. Two vols. Crown Svo 
 
 CAMILLA'S GIRLHOOD. By Linda Vil- 
 LARI, Author of " On Tuscan Hills and Venetian 
 Waters," "In Change Unchanged," &c. Two vols. 
 Crown Svo. ... [In Preparation. 
 
 NOBLE KINSMAN: A Novel. By 
 Anton Guilio Barrili, Author of " Like a 
 Dream," &c. Translated from the Italian by H. 
 A.Martin. Two vols. Crown Svo. [In the Press 
 
 JEPHTHAH'S DAUGHTER: A Novel. 
 By Jane H. Spettigue, Author of " The Gre- 
 gorys : A Cornish Story," " Love and Money too." 
 Two vols. Crown 8\-o. ... [7;^ Prepa-ratiou 
 
 MAJOR FRANK: A Novel. By A. L. G. 
 BosbOOM-Foussaint, Author of "The EngUsh 
 in Rome," " Raymond the Cabinet-Maker." Trans- 
 lated from the Dutch by James Akeroyd. One 
 vol. Crown Svo., cloth [Shortly 
 
Nezc; ancl Recent Books. 
 
 LIFE AND WORK IN BENARES and 
 
 KUMAON, 1839-77. By James Kennedy, M.A., 
 Author of " Christianity and the Rehgions of 
 India." Introduction by Sir William Muir, 
 K.C.S.I., LL.D., D.C.L., Late Lieut. -Governor, 
 N.W.P. Eleven Illustrations. Crown 8vo., cloth 
 
 *' I regard this book as possessing a rare interest, not only for 
 ihe missionary student, but equally so for the general reader. 
 The amount of information it contains, descriptive, social, 
 evangelistic, and even political, is astonishing ; and the discursive 
 and, in part, autobiographical form in which it is written, renders 
 it so easy that he who runs may read." — Extract from Sir 
 William Muir''s Introduction. 
 
 "Of what he sav/ and did he writes agreecbly, v\ilhout 
 obtmding the autobiographical form. . . . The volume is better 
 worth reading than others of much higher literary pretensions." 
 — Academy. 
 
 ''He supplies much valuable information, based on long and 
 close observation, with respect to the Hindu character and some 
 habits, and the merits and shortcomings of the British rule ; 
 while there is some interesting incidental description of the 
 country and many of its chief, towns." — Scotsman. 
 
 THE REALITY OF FAITH. By the Rev. 
 Newman Smyth, D.D., Author of " Old Faiths 
 in New Light,'' " The Religious Feeling,' " The 
 Orthodox Theology of To-day." Crown 8vo., cloth o 
 
 "They are fresh and beautiful expositions of those deep 
 things, those foundation tniths, which underlie Christian faith 
 and spiritual hfe in all their varied manifestations. . . . We 
 thank the publisher for bringing out these singularly suggestive 
 and instructive discourses in so good a form."— Cl:ristian Age. 
 
 THE QUESTION OF QUESTIONS: 
 
 I-s Christ indeed the Saviour of the \Vorld '^. 
 By T. Allin. Crovvn 8vo o 
 
 PAYING THE PASTOR, Unscript iral nnl 
 Traditional. By James Beaty, D.C.L., O-'^ ? ' 
 j\I.P. of the Canadian Lefnslaturc. Crovn Svo. ... o 
 
Mr, T. Fisher Unwin, 26, Paternoster Square, 
 
 EUPHORION : Studies of the Antique and 
 the Mediaeval in the Renaissance. By Vernon 
 Lee, Author of " Ottilie," &c. In 2 vols. Demy 
 8vo,, cloth extra i i 
 
 ''The book is bold, extensive in scope, and replete with well- 
 defined and unhackneyed ideas, clear impressions, and vigorous 
 and persuasive modes of writing. . . . Large questions have 
 been scrutinized in a comprehensive spirit, and are treated with 
 both breadth and minuteness, according to the scale of the work. 
 This will be apparent from a list of articles in the two volumes. 
 After an introduction comes 'The Sacrifice,' 'The Italy of the 
 Ehzabethan Dramatists,' 'The Outdoor Poetry,' and 'Symmetria 
 Prisca.' . . . 'The Portrait Art,' ' The School of Boiardo.' . . . 
 Lastly comes the longest essay of all, ' Mediaeval Love,' filUng 
 nearly one hundred pages. This is certainly a masterly per- 
 formance, going over a wide field, and showing at every stage 
 abundant discrimination. " — Athei><zum. 
 
 " It is a distinct advance on Vernon Lee's previous work. The 
 impressions it records are as vividly individual as ever, the know- 
 ledge which informs it is fuller and riper. It deals with a period 
 incomparably more interesting than the ' teacup times of hood 
 and hoop, ' through whose mazes lier first work led us so plea- 
 santly ; and it has more unity and continuity than 'Belcaro.' 
 Its title is inost happily chosen, since the studies all converge 
 upon that mystic union of the mediaeval Faust with the Helen of 
 antiquity from which the Renaissance sprang." — Pall Mall 
 Gazette. 
 
 " Every page of ' Euphorion ' give evidence of immense read- 
 ing in Renaissance and in mediaeval literature, and the author 
 possesses the sure instinct so needful in a student of old books, 
 which leads her to the passages where intellectual booty is to be 
 found. . . . Deserves a most cordial welcome as a fresh and 
 original contribution to the history of civihzation andart; written 
 in graceful and often eloquent English." — Spectator. 
 
 THE AMAZON : An Art Novel. By Carl 
 VOSMAER. With Preface by Professor George 
 Ebers, and Frontispiece drawn specially by L. \^ 
 Alma Tadema, R.A. Crown 8 vo., cloth o 6 
 
 " It is a delineation of inner life by the hand of a master. It 
 belongs to the school of Corinne, but is healthier and nobler, and 
 in its thought and style fully equal to Madame de Stael's famous 
 work. We do not wonder at the European recognition of its 
 great merits."— i?r///j-/i Quarterly Review. 
 
 " Throughout the book there is a fine air of taste, reminding 
 one a little of Longfellow's ' Hyperion.' " — T/ie World. 
 
 " It is a work full of deep, suggestive thought. M. Vosmaer, 
 in writing it, has added another testimony to his artistic greatness 
 and depth." — T/ie Acade?ny. 
 
New and Recent Books. 
 
 ARMINIUS VAMBKRY; His Life and 
 Adventures. Written by himself. With Portrait 
 and 14 lUustrations. P'ourth and Popular Edition. 
 Square Imperial i6mo., cloth extra o 6 
 
 "A most fascinating work, full of interesting and curious 
 experiences. " — Contetnforary Revkxv. 
 
 " It is partly an autobiographic sketch of character, partly an 
 account of a singularly daring and successful adventure in the 
 exploration of a practically unknown country. In both aspects 
 it deserves to be spoken of as a work of great interest and of 
 considerable merit." — Saturday Review. 
 
 " This remarkable book is partly an autobiographical sketch 
 of character, partly a record of a singularly bold and successful 
 attempt to explore a country which at the time when Professor 
 Vambery undertook his journey was practically terra incognita. 
 . . . Professor Vamberj^'s Autobiography is omnium cowicnsu 
 a work of very great interest and merit." — Life. 
 
 " We can follow M. Vambery's footsteps in Asia with pride 
 and pleasure; we welcome every word he has to tell us about the 
 ethnography and the languages of the East." — Academy. 
 
 "Professor Vambery, of Pest, has just published a book in 
 England that tells the story of his life ; a book that forms, under 
 every aspect, most agreeable reading. It is not only a deeply 
 interesting account of his adventurous career, but it is also 
 written in a lis^ht and attractive manner, so that the reader's 
 attention does not flag for a moment." — Die Gegcnzuari. 
 
 "The character and temperament of the writer come out well 
 in his quaint and vigorous style. . . . The expressions, too, in 
 English, of modes of thought and reflections cast in a different 
 mould from our own gives additional piquancy to the composi- 
 tion, and, indeed, almost seems to bring out unexpected capacities 
 in the language."— ^1/"//^;/ <«•«;/?. 
 
 "There is something in his travels v,hich reminds us of the 
 wanderings of Oliver Goldsmith. . . . The English public will 
 find their interest in him increased rather than diminished by this 
 graphic account of his life and adventures." — British Quarterly 
 RevierM. 
 
 " Has all the fascination of a lively romance. It is the con- 
 fession of an uncommon man; an intensely clever, extraordinarily 
 energetic egotist, well-informed, persuaded that he is in the right 
 and impatient of contradiction." — Daily Telegraph. 
 
 ' ' The work is v/ritten in a most captivating manner, and illus- 
 trates the qualities that should be possessed by the explorer.'' — 
 Novoe Vretnya, Moscoio. 
 
 " We are glad to see a popular edition of a book, which, how- 
 ever it be regarded, must be pronounced unique. The writer, 
 the adventiu-es, and the style are all extraordinary — the last not 
 the least of the three. It is flowing and natural — a far better 
 style than is written by the majority of English travellers." — St. 
 James's Gazette. 
 
 *^* Over Eighty other English and Foreign periodicals have 
 rcvieived this luork. 
 
Mr. T. Fisher Unwin, 26, Paternoster Square. 
 
 THE EPIC OF KINGS. Stories retold from 
 the Persian Poet Firdusi. By Helen Zimmern, 
 Author of '■ vStories in Precious Stones," "Life of- 
 Lessing,'' &c. With Etchings by L. Alma 
 Tadema, R.A , and Prefatory Poem by E. W. 
 GOSSE. Popular Edition, Crown 8vo., cloth extra 076 
 
 "Charming from beginning to end. . . . Miss Zimmeru 
 deserves all credit for her courage in attempting the task, and for 
 her marvellous success in carrying it out. . . . Miss Zimmern 
 has indeed mastered a pure simple English which fits the anti- 
 quity of her subject, and the stories are told in a manner which 
 must provoke the envy and admiration of all who have attempted 
 this singularly difficult style of composition." — Saturday Review. 
 
 Also an Edition de luxe., on Dutch Hand-made 
 Paper, Super Roy. Quarto, limited to 200 copies. 
 Artist's Proofs on Japanese Paper, signed and 
 numbered, bound in Parchment extra 3 3 o 
 
 Later Impressions, limited to 300 copies, on 
 English Super Roy. 4to., the Etchings on India 
 Paper, unsigned, bound in Cloth extra ... ... 2 2 o 
 
 %* A limited number of these editions may still be had. 
 
 GLADYS FANE: The Story of Two Lives. 
 By T.Wemvss Reid. Fourth and popular edition. 
 In I vol. Crown 8vo., cloth extra ... o 6 o 
 
 ' ' ' Gladys Fane ' is a good and clever book, which few readers 
 who begin it are likely to put down unfinished."— .S'rt'///rfl'c7j 
 Review. 
 
 "The author of the delightful monograph on 'Charlotte 
 Bronte ' has given us in these volumes a story as beautiful as life 
 and as sad as death. . . . We could not ' wear in our heart's 
 core ■ the man who could read aloud with unfaltering voice and 
 undimmed eyes the last pages of this prose story, which is almost 
 a poem, and which 
 
 ' Dallies with the innocence of love 
 Like the old age.' " — Standard, 
 
 " Mr.T.Wemyss Reid, the talented editor of the Leeds A/erc^/ry, 
 has in ' Gladys Fane ' developed wonderful power as a writer of 
 fiction. 'Gladys Fane ' is no ordinary tale; the conventionalities 
 of the present-day novel writer are not observed, but Mr. Reid 
 gives us what should be tlie aim of all who produce light literature, 
 something novel." — Guardian. 
 
 " She is thoroughly original ; her portrait is carefully finished ; 
 and it may safely be said that if Mr. Reid has a few more char- 
 acters like this in reserve, his success as a novelist is assured. . . . 
 It is a sound piece of work, and, above all, it is very enjo3-abIe 
 reading. " — Academy. 
 
New and Recent Books. 
 
 SUMMER: From the Journal of Henry D. 
 Thoreau. Edited by H. G. O. Blake. With 
 an Index. Map. Crown 8vo., cloth, 382 pp. ... o 7 6 
 
 This volume will contain passages selected from Thoreau's 
 Journals, comprising his observations and reflections during the 
 summers of many years. Some of these are descriptive, with 
 that fine photographic accuracy which marks Thoreau's pictures 
 of natural scenes. Other passages contain those subtle reflections 
 on society, religion, laws, literature, which also characterize 
 whatever Thoreau wrote, and which pique the curiosity and 
 stimulate the minds of his readers. The book has a full index. 
 Thoreau himself seems to have contemplated a work of this 
 kind, for in his Journal he writes of "A book of the seasons, 
 each page of which should be written in its own season and out- 
 of-doors, or in its own locality, wherever it may be." 
 
 HENRY IRVING: in England and America, 
 1 838- 1884. By Frederic Daly. With a Vig- 
 nette Portrait, specially etched from a Private 
 Photograph taken by S. A. Walker, by Ad. 
 Lalauze ; printed on hand-made paper by M. 
 Salmon, of Paris. Second thousand. Crown 
 8 vo., cloth extra o 5 
 
 ''Mr. Frederic Daly has brought together an interesting mass 
 of facts which will be acceptable to the admirers of the eminent 
 actor. Mr. Daly writes with judicious moderation, and without 
 excessive adulation, thoroughly appreciates the deservedly high 
 position occupied by the subject of his biography," — Athencvum, 
 
 " Mr. Daly is a strong though by no means undiscriminating: 
 admirer of Mr. Ining. This easy and well-written narrative gives- 
 a good idea of the popular actor's q.^^x^qx.'''' —Contemporary Revlexv. 
 
 ' ' Conscientiously full, thoughtfully considered, and gracefully 
 written '' — Daily Telegraph. 
 
 "It refers succinctly to Mr. Irving's literary efforts, essays, anct 
 addresses, and concludes with a survey of Sir. Irving's personal 
 characteristics. . . . An interesting and useful volume. ... A 
 portrait of Mr. Irving, etched by M. Lalauze, is admirable in 
 execution." — Saturday Revieio. 
 
 *■' Written with discriminating taste." — The World. 
 
 " 'Sir. Daly sets forth his materials with a due sense of propor- 
 tion, and writes in a pleasing vein." — Daily Nczvs. 
 
 DAY : A Sketch from Life. By 
 Sophie Argent. Crown 8vo., cloth o 
 
 ' ' A charming story of real life, and one that is as true [to 
 human nature as it is true to facts." — Cotigregationalist. 
 
 "A pleasant and wholesome little novelette. . . . It is agree- 
 ably written." — Societv. 
 
Mr. T. Fisher Unwin, 26, Paternoster Square. 
 
 THE FUTURE WORK OF FREE 
 
 TRADE IN ENGLISH LEGISLATION. I. 
 Free Trade in Land. II, Financial Reform. III. 
 INlonopolies. ( The C®bden Chib F?'ize Essay for 
 1883.) By C.~ E. Troup, B.A., Balliol College, 
 Oxford. Crown Svo., cloth ... ... ... ... o 3 6 
 
 " Lucid in style, and based on a thorough comprehension of 
 economic science, the book deserves the attention of all who are 
 interested in the questions of which it treats— questions which 
 are likely to assume prominence in the not-distant future." — 
 Scotsman. 
 
 ' ' Leaves no doubt in the reader's mind that Mr. Troup fully 
 earned his prize by treating the whole subject in a spirit of dis- 
 crimination as well as with undoubted ability." — Leeds Mercury. 
 
 ORIENTAL CARPETS: How they are Made 
 and Conveyed to Europe. With a Narrative of a 
 Journey to the East in Search of Them. By 
 Herbert Coxon. Illustrated with Plates and 
 Map. Demy Svo., cloth extra .. ... ... o 3 6 
 
 "We have many ne\V and interesting facts, put in an extremely 
 •readable form, concerning carpets and the makers and dealers in 
 -them."— Z?7^;'flry World. 
 
 STOPS ; or, How to Punctuate. With Instruc- 
 tions for Correcting Proofs, &c. By Paul 
 Allardyce. Third edition. Demy i6mo., 
 parchment antique or cloth 
 
 " Is a clear and useful little book, which is written with more 
 /literary skill than is usually shown in such manuals. Mr. AUar- 
 ■dyce will no doubt do more important work." — Athencritm. 
 
 "At the end Air. Allardyce gives the useful example of how to 
 correct a proof — an art which some of those who live by the pen 
 never master thoroughly." — Saturday Review. 
 
 " We have hardly any words but those of praise to give to his 
 very thoughtful, very dainty little hook.''^— yoi/r/iat of Education . 
 
 "We can conceive no more desirable present to a liteij;r/ 
 aspirant . ' ' — A ca demy. 
 
 THE HOUSE PURCHASER'S GUIDE : 
 
 Practical Hints for all Householders. By 
 Frederick Snelling. Demy i6mo., Cloth 
 limp ... ••• ••• *^ 
 
New and Recent Books, 
 
 CENTENARY SERIES. 
 
 1. JOHN WICLIF, Patriot and Reformer: his 
 
 Life and Writings. By Rudolf Buddensieg, 
 Lie. TheoL, Leipsic. Parchment covers, Antique 
 printing \.. o 2 
 
 " Mr. Fisher Unwin has printed in dehcious old text, with a 
 frontispiece and vellum binding worthy of an old Elzevir, Mr. 
 Rudolf Buddensieg's brief extracts from Wiclif 's writings. . . . 
 These are full of interest, and the little volume will be useful for 
 reference. " — Graphic. 
 
 " The matter is equal to the manner, consisting of a summarv 
 of the career of the great Reformer, drawn up by an acknowledged 
 master of the subject, and of a judicious selection of characteristic 
 passages from Wiclif s works." — St. James's Gazette. 
 
 ' ' No better summary of the conclusions could perhaps be given 
 than that which Dr. Buddensieg has epitomized.'' — British 
 Quarterly Review. 
 
 " A charming book got up in the 'old-style,' bound in parch- 
 ment and well printed on thick paper, containing a scholarly and 
 appreciative account of Wiclif s life." — NoHco)iformist. 
 
 " Beautifully printed in the old-fashioned manner, and bound 
 in imitation of vellum, this book is a thing of beauty. The 
 specimens of WicUf's writings are deeply interesting." — Sword 
 and Trozvei. 
 
 2. THE TABLE TALK OF DR. MARTIN 
 
 LUTHER. Fcap. i2mo., Antique Paper, Parch- 
 ment boards o 2 
 
 This is an entirely new selection and translation by Professor 
 Gibb, from the ever-popular Tischreden oder Colloquia of " The 
 Monk that shook the world," and forms an appropriate souvenir 
 of the 4th Centenary now being held throughout Christendom. 
 
 " His words are half-battles." — Richter. 
 
 " ' The Table-talk. ' The most interesting now of all the books 
 proceeding from him.'' — Carlyle. 
 
 ' ' Deserves the very highest praise. Great discrimination has 
 been shown in the choice of extracts, and considerable skill in the 
 grouping of them under appropriate heads." — Congregationalist. 
 
 3. DOCTOR JOHNSON: His Life, Works 
 and Table Talk. By Dr. Macaulay, Editor of 
 The Leisure Hon?' ... ... o 
 
 This little work will form an interesting souvenir of the great 
 lexicographer, as described in its title. The first part will be a 
 newly-written life by Dr. Macaulay, and the remaining part of 
 the book will be short extracts illustrative of his writings and 
 conversation. 
 
Mr, T, Fisher Unwin, 26, Paternoster Square. 
 
 OUR MODi£RN PHILOSOPHERS: 
 
 Darwin, Bain, and Spencer ; or, The Descent of 
 Man, Mind, and Body. A Rhyme, with Reasons, 
 Esssys, Notes, and Quotations.' By " Psychosis.'' 
 Crown 8vo., cloth extra, 236 pp o 4 6 
 
 " He is a powerful writer. , . . Many of his stanzas are happy 
 illustrations of wit ^nd wisdom." — Literary World. 
 
 "This is a clever, amusing, and instructive book." — The 
 Christian . 
 
 "This work is highly creditable to the learning and industry of 
 its author." — Glasf^oiv Herald. 
 
 THE LAW AND THE PROPHETS: 
 
 Being the Hulsean Lectures for 1882. By F. 
 Watson, M,A., Rector of Starston, and some 
 time Fellow of St. John's College, Cambridge. 
 Demy 8vo., cloth o 6 o 
 
 "It is worthy of careful and critical review. . . . The book 
 will be read with great interest by those who are interested in 
 questions that it treats." — British Quarterly Revieio. 
 
 "Mr. Watson's lectures must be awarded unqualified praise. 
 The lectures themselves are admirable, and nothing less can be 
 said of the subsidiary additions, which are very valuable as con- 
 firmatory of the main arguments and theses." — Clergyman'' s 
 Magazine. 
 
 THE CHRIST OF HISTORY. An Argu- 
 ment grounded on the Facts of His Life on Earth. 
 By John Young, LL.D., Author of " The Life and 
 Light of Men," " The Creator and the Creation," 
 &c. Seventh and Popular Edition. Crown 8vo., 
 cloth 036 
 
 OFF DUTY : Stories of a Parson on Leave. 
 
 By Charles Wright. Crown 8vo., cloth o 2 6 
 
 '' So genial in its conception, and so modest in its pretentions." 
 — Christian Million. 
 
 "It is a pleasant miscellany of prose and verse, with sunny 
 gleams of humour." — C/iristian Leader. 
 
 "A playful little volume, full of cheery chat, often running 
 away from the flats of prose into airy verse — with racy anecdote, 
 wise suggestion, and sound good sense underlying even its fun." 
 — Greenock Daily Telegraph. 
 
 ' ' The idea of the book is well conceived and carried out. . . . 
 The book is just the one for the sea-side or hohday resort, and 
 only needs to be read to be thoroughly enjoyed." — Bandury 
 Guardian. 
 
New and Recent Booh. 
 
 I.IGHT IN LANDS OF DARKNESS: 
 
 A Record of Mission Work in 
 
 GREENLAND, LABRADOR, 
 
 EGYPT, SOUTH AMERICA, 
 
 SYRIA, ARMENIA, 
 
 PERSIA, Etc., etc. 
 
 By Robert Young, Author of "Modern Missions." 
 With an Introduction by the Rt. Hon. the Earl 
 OF Shaftesbury, K.G. Ilhistrated. Crown 8vo., 
 cloth extra. Second edition 
 
 This volume may be considered as a second series of Modern 
 Missions (see page i8). It has been issued in response to the 
 general demand for a completion of the record of a/l Protestant 
 Missions throughout the world. 
 
 HALF-HOURS WITH FAMOUS AM- 
 BASSADORS. By G. Barnett Smith, Author 
 of " The Life of Gladstone,'' &c. Crown 8vo., cloth 
 extra, with Steel Portrait ... o 7 6 
 
 *^* Including Talleyiand, Sir R. M. Keith, Gondomar, The 
 Chevalier D'Eon, Metternich, Harley, Alberoni, and Lord 
 Malmesbury. 
 
 "More entertaining than many a sensational novel." — £c/io. 
 
 THE ADVENTURES OF ROBINSON 
 
 CRUSOE. By Daniel Defoe. Newly Edited 
 after the Original Editions. With Twenty Illus- 
 trations, by Kauffman, printed in colours. Fcap. 
 4to., cloth extra o 7 6 
 
 " This is irrefutably the edition of 'Robinson Crusoe' of the 
 season. It is charmingly got up and illustrated. The type and 
 printing are excellent." — Standard. 
 
 MOLINOS.— Golden Thoughts from ''The 
 Spiritual Guide" of Miguel de Molinos, the 
 Ouietist. With a Preface by J. Henry Short- 
 house, Author of "John Ingiesant." 136 pp., 
 large Fcap. 8vo., cloth extra or parchment ... o 2 6 
 
 Readers of "John Inglesant " will be glad to have the oppor- 
 tunity of renewing their acquaintance with this Spanish Mystic 
 of the Seventeenth Century, through the medium of a careful 
 selection and translation of the best things in his "Guide." 
 
Mr. T. Fisher Unwin, 26, Paternoster Square, 
 
 PILGRIM SORROW. By Carmen Sylva 
 (The Queen of Roumania). Translated by Helen 
 ZiMMERN, Author of " The Epic of Kings." With 
 Portrait-etching by Lalauze. Square Crown 8vo., 
 
 cloth extra o ' 
 
 "For this nature of literature the Queen appears to have a 
 special gift. . . . And never has she been happier than ia her 
 Leidens Erdengang, which lies before us to-day. The funda- 
 mental idea of this cycle of stories is wholly symbolical. . . . 
 'I'he next story , . . is a piece of exquisite writing ... It 
 is said that for the very charming motherly figure of Patience, 
 the Queen's own mother, the wise and good Princess of Wied, 
 has furnished the prototype. . . . The last story of the 
 cycles, called A Life, changes into an elegiac tone, and depicts 
 an existence spent in the search of Truth. Though slightly 
 veiled, it is impossible to ignore its autobiographic character. We 
 have here the soul of the Queen laid bare before us." — Literary 
 World (Review of the German edition). 
 
 "If to write poetry upon a throne be rare of itself, it is 
 certainly still rarer to find Queens giving artistic form to those 
 moments of existence that approach the mysteries of human life. 
 Already, in her " Sappho," the German poetess, who now occupies 
 a throne, has treated of the relationship of man to the eternal, 
 but the antique garb somewhat veiled her purpose, while here (in 
 " Pilgrim Sorrow") she moves amid modern as well as universal 
 life, and is thus able to reveal the whole depth of her feeling and 
 lament. For what has inspired her poetic phantasy is the ever- 
 unanswered question : Wherefore and whence is sorrow in the 
 world ? The treatment is throughout symbolical. ... It 
 deserves to be counted among the modern monuments of our 
 literature." — Review of the first German edition in the Augsbnrger 
 Allgemeiiie Zeitun^, Nov. 2. 1882. 
 
 OTTILIE: an Eighteenth Century Idyl. By 
 Vernon Lee, Author of " Belcaro," " Prince of the 
 Hundred Soups," &c. Square 8vo, cloth extra ... o 
 
 "A graceful little sketch. . . . Drawn with full insight 
 into the period described." — Spectator. 
 
 " Pleasantly and carefully written. . . . The author lets 
 the reader have a glimpse of Germany in the ' Sturm und Drang ' 
 period. " — AthencBum. 
 
 ' 'Ottilie von Craussen is a charming character. " — LeedsMercury. 
 
 "A gracefullittle picture. . . . Charming all through." — 
 Academy. 
 
 "Of exquisite literary workmanship ; it is full of interest." — 
 Galigna7ii s Messenger. 
 
 "It is a prose-poem which cannot fail to exercise on most 
 readers a refining and purifying influence." — Scotsvran. 
 
 "To all who relish a simple, natural, and most pathetic story, 
 admirably told, we recommend this eighteenth century idyl." — 
 St. James Gazette. 
 
New and Recent Books. 
 
 THE TEMPLE : Sacred Poems and Private 
 Ejaculations. By Mr. George Herbert. Small 
 Crown. A^etc Edition, with Introductory Essay 
 by J. Henry Shorthouse, Author of *' John 
 Inglesant." 
 
 This is a facsimile reprint by typography oj 
 the Original Edition 0/1622,. No pains have been 
 spared to make this an exact replica as regards 
 paper, size, print, and binding. 
 
 4th Edition, Sheep, imitation of Original Binding 050 
 Paper boards, Old Style, uncut edges ... ... o 5 o 
 
 Imitation Morocco ... o 6 o 
 
 ''This charming reprint has a fresh value added to it by the 
 Introductory Essay of the Author of 'John Inglesant.'" — 
 Academy. 
 
 TALES OF MODERN OXFORD. By 
 
 the Author of " Lays of Modern Oxford. 
 Crown 8vo., cloth extra ... ... o 6 
 
 POEMS AND HYMNS. By the Rev. G. T. 
 
 Coster, of Whitby. Fcap. 8vo., cloth extra, 
 
 gilt edges ... o 5 o 
 
 A CUP OF COFFEE. Illustrated. Fcap. 
 
 8vo., boards o i o 
 
 ' ' This pleasant gossiping monograph .... light and genial 
 throughout. " — Daily Chronicle. 
 
 THE HISTORY OF RASSELAS, 
 
 Prince of Abyssinia. By Samuel Johnson, LL.D. 
 
 A new edition, small crown Svo. ... 010 
 
Mr. T. Fisher Unwin, 26, Paternoster Square. 
 
 MEDITATIONS & DISQUISITIONS 
 
 ON THE FIRST PSALM : On the Penitential 
 and the Consolatory Psalms. By Sir Richard 
 Baker, Knight, Author of "The Chronicle of 
 England," &c. &c. A verbatim reprint in modern 
 spelling. With Introduction by Rev. A. B.Grosart, 
 LL.D., F.S.A. Portrait and Autograph. Cro-.vn 
 8vo., cloth Q 6 6 
 
 "We have long known the comments of Sir Richard Baker, 
 and we have often wondered how they escaped reprinting. . . . 
 He turns his text over and over, and sets it in new hghts, 
 and makes it sparkle and flash in the sunlight after a manner 
 little known among the blind critics of the midnight school. 
 Deep experience, remarkable shrewdness, and great spirituality 
 are combined in Sir Richard. It is hard to quote from him, for 
 he is always good alike, and yet he has more memorable 
 sentences than almost any other writer. " — T/ie Sword and Trowel. 
 
 THOMAS CARLYLE, The Man and His 
 
 Books. Illustrated by Personal Reminiscences, 
 Table Talk, and Anecdotes of Himself and his 
 Friends. By \Vm. Howie Wylie. Third edition, 
 revised and corrected. Crown 8vo., cloth extra ... o 7 6 
 
 Reviewing the latest volumes on Carlyle, the Spectator of No- 
 vember 12, 1881, says: — "The best specimen is that by Mr. 
 Howie Wylie, previously reviewed in these columns, a work 
 which we know to have been read with pleasure by at least one 
 warm and intimate friend of Carlyle, and to which, after perusing 
 others of its kin, we return with a somewhat heightened estimate, 
 from the point of view of the critic." 
 
 "One of the most masterly biographies — a bit of work, in- 
 deed, which it would be hard to surpass for sympathy, delicacy, 
 liberahty of view, and wealth of friendly insight."— C'c^^/^w/^n?/-;' 
 
 Review. 
 
 SUNSHINE AND SHADOWS: Sketches 
 
 of Thought, Philosophic and Religious. By 
 
 William Benton Clulow, author of " Essays 
 
 of a Recluse." New and enlarged edition, with 
 
 Portrait and Appendix. Crown 8vo., cloth extra... o 5 o 
 
 " Should be a great favourite with the small class of readers 
 
 who love condensed and concentrated expression, and who value 
 
 a book in so far as it sets them thinking for themselves. Such 
 
 readers will regard ' Sunshine and Shadows ' as great spoil, as a 
 
 companion in rambles, a book to be pencilled in the margin, to 
 
 be taken down at odd moments as a refreshment. Readers who 
 
 love Landor and Hare and Pascal will welcome Mr. Clulow's 
 
 work and prize it highly." — Bradford Observer. 
 
New and Recent Books, 
 
 FOOTPRINTS : Nature seen on its Human 
 Side. By SARAH Tytler, Author of "Papers 
 for Thoughtful Girls," &c. With 125 Illustrations. 
 3rd and cheaper edition. Crown 8vo., cloth extra, 
 
 coloured edges • 
 
 " A book of real worth." — Spectator. 
 
 MODERN MISSIONS: Their Trials and 
 Triumphs. By Robert Young, Assistant Secre- 
 tary to the Missions of the Free Church of 
 Scotland. With many Illustrations, and a Mis- 
 sion Map. Third edition. Crown 8vo., cloth extra o 
 
 "Tells the great story of the trials and triumphs of Modern 
 Missions. It was a happy idea to endeavour to include that 
 story, as briefly told as might be, in one small volume, so that 
 Christian people of every Church might read within its four 
 hundred pages the tale of what has been done in every 1 nd 
 and by all sorts of Christians for the evangelisation of mankind. 
 This book should certainly be placed upon the shelves of parisl', 
 congregational, and Sunday-school libraries. It is brief ard 
 coir.prehensive. ' ' — Christia n \ Vorld. 
 
 GERMAN LIFE AND LITERATURE. 
 
 In a Series of Biographical Studies. By A. H. 
 Japp, LL.D. Demy 8vo., cloth o 12 
 
 "This volume, as a whole, is admirable, each chapter being 
 characterised by thoroughness, impartiality, fine critical dis- 
 cernment, an always manly literary ab.lity, and, above all, a 
 moral healthiness of tone. In fact, we are not acquainted with 
 any English work, or, for that matter, with any Continental or 
 American work, which we could place with so much confidence 
 in the hands of a young student of modern German literature as 
 the volume under review, and as special proof of our assertion we 
 would select the essay on Goethe. . . . For this work we 
 must express sincere gratitude to the author." — Spectator. 
 
 THE HUMAN VOICE AND THE 
 
 CONNECTED PARTS : A Popular Guide for 
 Speakers and Singers. By Dr. J. Farrar. With 
 Thirty-nine Illustrations. Crown 8vo. cloth extra. 036 
 
 " A very careful and minute exposition of vocal phenomena. 
 Its utility is enhanced by a large number of diagrams," — The 
 Scotsman. 
 
 "A work that is sure to be found of real practical value." — 
 British Quarterly Review. 
 
Mr. T. Fisher UnwiUy 26, Paternoster Square. 
 
 THE ''LIVES WORTH LIVING" SERIES 
 OF POPULAR BIOGRAPHIES. Illustrated. 
 Crown 8vo., cloth extra per vol. o 3 
 
 1. Leaders of Men. I 3. Master Missionaries. 
 
 2. Wise Words and Loving Deeds. | 4. Labour and Victory. 
 
 5. Heroic Adventure. 
 
 I. LEADERS OF MEN: A Book of Biogra- 
 phies specially written for Young Men. By H. A. 
 Page, author of "Golden Lives." Crown 8vo., 
 cloth extra, with Portraits. Fourth edition ... 1 
 
 The Prince Consort. | Samuel Greg. 
 
 Commodore Goodenough. 1 Andrew Reed. 
 Robert Dick. I John Duncan. 
 
 George Moore. 1 Dr. John Wilson. 
 
 Lord Lawrence. 
 
 "Mr. Page thoroughly brings out the disinterestedness and 
 devotion to high aims which characterise the men of whom he writes 
 He has done his work with care and good taste." — Spectator. 
 
 " No one knows better than Mr. Page how to put within mode- 
 rate compass the outstanding features of a hfe that has blessed 
 the world so as to present a striking and impressive picture. This 
 is just the volume to enlarge the views and to ennoble the aims of 
 young men, and to such we specially commend it." — Litera/y 
 World. 
 
 " Here is a book wliich should be in the hands of every boy in 
 the kingdom in whose mind it is desirable to implant a true ideal 
 of life, and a just notion of the proper objects of ambition ; and 
 we may congratulate Mr. Page upon having carried out his task 
 with all possible care and skill. ' Leaders of Men ' is every way 
 an admirable volume." -Court Circular. 
 
 WISE WORDS & LOVING DEEDS . 
 
 A Book of Biographies for Girls. By E. Conder 
 Gray. Crown 8vo., cloth extra, with Portraits. 
 Fifth edition ... ... ... ... ... ... o 
 
 Mary Somerville, I Madame Feller. 
 
 Lady Duff Gordon. 
 Sarah Martin. 
 Ann Taylor. 
 Charlotte EUiott. 
 
 Baroness Bunsen. 
 Amelia Sieveking. 
 Mary Carpenter. 
 Catherine Tait. 
 
 "A series of brightly-written sketches of lives of remarkable 
 women. The subjects are well chosen and well treated." — 
 Saturday Review. 
 
New and Recent Books. 
 
 "LIVES WORTH LIVING" SERIES. 
 
 3. MASTER MISSIONARIES : Studies in 
 Heroic Pioneer Work. By Alexander H. Japp, 
 LL.D., F.R.S.E. With Portraits and Illustrations. 
 Crown 8vo. Third edition ... ... ... ... o 
 
 " An extremely interesting book. The reader need not be afraid 
 of falling into beaten tracks here." — The Guardian. 
 
 "A collection of sketches from the practised pen of Dr. Japp, of 
 men who have rendered good service to their race. All are 
 gi'aphic and very interesting." — Nonconformist. 
 
 "It brings before the reader a vivid conception of all the 
 grandest chapters in pioneer effort throughout the world. There 
 are many who must have felt the v/ant of just such a handy book 
 as this, and these will be grateful to Dr. Japp. " — Glasgow Mail. 
 
 ' ' A really excellent and readable book." — Literary ChnrcJunan 
 
 4. LABOUR AND VICTORY. By A. H. 
 Japp, LL.D. Memoirs of Those who Deserved 
 Success and Won it. Third edition, Crown 8vo., 
 
 cloth extra ( 
 
 Sir James Outram. Bishop Selwyn. 
 
 Thomas Edward. Sir Titus Salt. 
 
 Sir James Simpson. Thos. Davidson. 
 
 William Ellis. Friedrich Augusti. 
 
 " There must assuredly be a large number of readers to whom 
 these stories of the lives of such men will prove very acceptable. " 
 — Spectator. 
 
 " We should be glad to see this volume in the hands of thou- 
 sands of bo}"s and young men. '' — Leeds Mercury. 
 
 5. HEROIC ADVENTURE: Chapters in 
 Recent Exploration and Discovery. Illustrated. 
 
 Third edition. Crown 8vo., cloth extra 
 
 ^*:;, Containmg iii a popular form an account of 
 the travels and adventures of great explorers of 
 viodern times, iticluding Schweinjurth^ Prejeval- 
 sky, Commander Markha?n, Vambery, Setpa Pinto, 
 and Nordenskiold, 
 
 "Gives freshness to the old inexhaustible story of enterprise 
 and discovery by selecting some of the very latest of heroes in 
 this field." — Daily News. 
 
Mr. T. Fisher Unwin, 26, Paternoster Square, 
 
 I'VE BEEN A-GIPSYING: or Rambles 
 among our Gipsies and their Children in their 
 Tents and Vans. By George Smith, of Coal- 
 ville, Author of " Gipsy Life," " Canal Adventures 
 by Moonlight," &c. l^^i't/i an Appendix showing 
 the Author^ s plans for the Coinpnlsory Registration 
 of Gipsy Vans^ and the Education of Gipsy Chil- 
 dren. New and Revised and Popular Edition. 
 12 Illustrations ... o 3 6 
 
 Her Majesty the Queen has been graciously pleased to accept, 
 and to thank Mr. Smith for, a copy of the above work. 
 
 The Rt. Hon. Sir Stafford Northcote, M.P., thus writes to the 
 author : — "Accept my best thanks for your book, which cannot 
 fail to be most interesting, both on account of the subject and of 
 the author. Your good works will indeed live after you." 
 
 " Mr. Smith's sketches of his visits to the gipsies are graphic 
 and varied, and will, we trust, serve to excite a wider interest in 
 the perplexing question of their amelioration, to which the author 
 has already given yeoman's service." — Contemporary Review. 
 
 THE ROMAN STUDENTS ; or, On the 
 
 Wings of the Morning. A Tale of the Renaissance. 
 By the Author of " The Spanish Brothers," &c. 
 With Illustrations by G. P. JACOMB HoOD. 
 Cheaper edition. Imperial 8vo., cloth extra ... o 
 
 "One of the best stories of the year." — British Qiiayterly 
 
 Rcviciv. 
 
 AMERICAN DISHES, and How to Cook 
 Them. From the Recipe-book of an American 
 
 Lady. Crown 8 vo., cloth extra o 
 
 " A smart little tome . . . Fisheries and fish being at present 
 in the ascendant, I should recommend all culinary students to 
 turn to the section of the lady's book devoted to fish recipes and 
 general instructions how to choose and prepare the denizens of 
 the deep for the table . . . She is great also in fish-balls . . . 
 Consult her pages likewise for baked beans, hominy, potato 
 puffs, rye meal, squash biscuits, and minced cabbage. In soups 
 she is strong." — G. A. S., in Illustrated Lo7idon Neivs. 
 
 DICK'S HOLIDAYS, and What He Did with 
 Them. A Picture Story Book of Country Life. 
 By James Weston. Profusely Illustrated. Im- 
 perial 4to., Cheaper edition, cloth extra ... ... o 3 6 
 
 "This is precisely the book that sensible parents must often 
 have been wanting. . . . This delightful \)Ook." '—Academy. 
 "A delightful collection." — Graphic. 
 
New and Recent Books. 
 
 New and Cheaper Editions. 
 
 GUDRUN, BEOWULF, and ROLAND. 
 
 With other Mediaeval Tales. By John Gibb. 
 With 20 Illustrations. Second and cheaper 
 edition. Crown Svo., cloth extra o 3 6 
 
 "This volume will be certain to charm youthful readers ; and 
 a safer or more acceptable gift-book it would be difficult to 
 find. . . . Without some such work these precious prototypes of 
 Anglo-Germanic romance would have remained sealed volumes 
 for all youthful readers ; they therefore owe a debt of gratitude 
 to him who has translated, condensed, and put them into a popular 
 prose form for their perusal." — Academy. 
 
 THE HOUSE BY THE WORKS. By 
 
 Edward Garrett, Author of " Occupations of 
 a Retired Life," &c., &c. With Frontispiece. Third 
 and Cheaper edition. Crown 8vo., cloth extra 
 
 "The g^rls with their Quaker and Moravian training, the 
 worthy and benevolent Mrs. Pendlebury, and society generally, 
 rich and poor, in Perford, are depicted with skill." — Daily News. 
 
 "The picture he gives us here of the Enticknapp household, 
 with its Moravian and Quaker traditions, is one nearly perfect of 
 its kind for sobriety of taste and freedom from all sentimental 
 exaggerations. ' ' — Graph ic. 
 
 THE PRINCE OF THE HUNDRED 
 
 SOUPS : A Puppet Show in Narrative. Edited, 
 with a Preface by Vernon Lee, Author of 
 "Belcaro," " Studies of the Eighteenth Century in 
 Italy," &c. With Four Illustrations in Sepia, by 
 Sarah Birch. Cheaper edition. Square 8 vo., cloth o 
 
 "There is more humour in the volume than in half-a-dozen 
 ordinary pantomimes. " — Spectator. 
 
 " The preface is really more interesting than the ' Prince of the 
 Hundred Soups,' and that — as we hope our readers will find out 
 for themselves — is saying a good deal." — Academy. 
 
 " For myself, I can say that it had upon me the appetising 
 effect of that dish in Horace which ' replaced the sated guest upon 
 his elbow ; ' for though, when I took it up, I was utterly weary and 
 dazed with the number of books I had gone through, yet I 
 devoured it from cover to cover with a new zest." — Truth. 
 
Mr. T. Fisher Unwin, 26, Paternoster Square. 
 
 INDUSTRIAL CURIOSITIES: Glances 
 Here and There in the World of Labour. Written 
 and Edited by Alexander Hay Japp, LL.D., 
 F.R.S.E. Third edition. Crown 8vo., cloth extra 036 
 
 " Would make an excellent prize or present-book, especially 
 for boys with a taste for miscellaneous information. Anyone, 
 however, whose notion of a book is not limited to novels ought 
 to be able to read it with pleasure, and can hardly do so without 
 profit." — Academy. 
 
 " Dr. Japp travels through a variety of subjects, always 
 entertaining and instructive." — Spectator. 
 
 '' Nowadays boys are so fed upon story books and books of 
 adventure that we welcome a book vvhich tells them something 
 about the facts of the world they live in." — Graphic. 
 
 PLANT LIFE : Popular Papers on the Pheno- 
 mena of Botany. By Edward Step. With 148 
 Illustrations drawn by the Author. Third 
 edition. Crown 8vo., cloth extra -..o 3 6 
 
 OPINIONS OF THE PRFSS. 
 
 ' ' The author has produced a little volume well suited to attract 
 the attention and stimulate the curiosity of the student. By 
 clothing the dry details of morphological construction with in- 
 formation as to the life history of plants, and by calling attention 
 to the varied adaptations of form to function, he has lollowed in 
 the wake of that numerous band of naturalists who have at once 
 done so much to extend the bounds of botanical science, and to 
 make it attractive to the amateur." — Athcncetim. 
 
 "More delightful reading for the country at this season of tlie 
 year authors and publishers have not provided for us." — Pall 
 'Mall Gazette. 
 
 "An unpretending book, whose contents covor a very great 
 extent of botanical ground." — Science Gossip. 
 
 ILLUSTRATED CATALOGUE OF 
 
 THE ROYAL SOCIETY OF PAINTERS IN 
 WATER COLOURS, 1884. Comprising Seventy- 
 five Facsimiles of Sketches by the Artists. Demy 
 8vo o 
 
New and Recent Books. 
 
 NEW AND RECENT POETRY. 
 
 A MINOR POET : And other Verses. By 
 Amy Levy. Crown 8vo., paper board style, uncut 
 edges 
 
 "A distinct advance in power on Miss Levy's former verse. 
 ... It will be hard if her verse does not win many friends by its 
 sympathy and itwd.Qxno.ss.''^— Cu inbridge Rcvieiv. 
 
 "Some of her more ambitious pieces remind one of George 
 Eliot's poems." — St. James's Gazette. 
 
 " Her idea of the character of ' Xantippe' is certainly original, 
 and several of her shorter pieces ai'e simple, heartfelt^ and har- 
 monius." — Whitehall Review. 
 
 ' ' Deserves to be singled out from the mass of every-day verse 
 for special commendation. The book is very much above the 
 average of such productions." — Derby Mercury, 
 
 O 
 
 MEASURED STEPS. By Ernest Radford. 
 
 Crown 8vo., cloth o 4 
 
 "He is very happy in his 'Translations from Heine,' fully 
 entering into the poet's humour, and deftly reproducing the half- 
 sarcastic, half-pathetic spirit in which Heine so often wrote." — 
 Whitehall Kevie^v. 
 
 ' ' Air. Radford is himself a poet of no mean ability, and with a 
 good deal of Heine in his composition." — Sheffield Indepoident. 
 
 ' ' He has imported into his deeper verse the beauty of a half- 
 regretful subtlety and the interest of a real penetration. He can 
 think with fineness and record his thoughts with point." — 
 Frederick Wedmore, in The Academy. 
 
 POEMS AND BALLADS. By Pryce 
 
 GwYNNE. Square Crown 8vo., cloth extra ... o 3 6 
 
 COLLEGE DAYS: Recorded in Blank Verse. 
 Printed on Dutch hand-made paper. Fcap. 8vo., 
 parchment ... o 5 o 
 
 A RIVER HOLIDAY. The Lay of a Boat- 
 ing Trip. With 17 Illustrations by Harry 
 FuRNiss. Demy 8vo. o i o 
 
 "This delightful brochure is exquisitively illustrated." — Society. 
 
Mr, T. Fisher Unwin, 26, Paternoster Square. 
 
 THE TREASURE BOOK OF CON- 
 SOLATION : For all in Sorrow or Suffering. 
 Compiled and Edited by BENJAMIN Orme, M.A., 
 Editor of "The Treasure Book of Devotional 
 Reading.'' Crown 8vo., cloth extra, gilt top ... o 
 
 BEAUTIES AND FRIGHTS, WITH 
 
 THE STORY OF BOBINETTE. By Sarah 
 Tytler, Author of " Papers for Thoughtful Girls," 
 " Footprints, " &c. Illustrated by M. E. 
 Edwards. Second Edition. Small 8vo., cloth 
 
 extra, gilt edges ... ... .... ... ... o 
 
 " Miss Tytler is one of the few writers of modern times who 
 know liow to write girls' stories. It is impossible for her to be 
 dull ; her tales are always sprightly, easy, and clever, and while 
 she does not condescend to preach, there are admirable life-lessons 
 I'D be learned in all she writes." — Literary World. 
 
 THE SHIPWRECKED MARINER: A 
 
 Quarterly Maritime Magazine. Edited by W. 
 R. Buck, Secretary of the Shipwrecked Mariners' 
 Society. Illustrated. Published in January, April, 
 
 July, and October o o 6 
 
 Yearly Volumes 036 
 
 ''''■:/- Adopted by the London School Board. 
 
 FIRST NATURAL HISTORY READER. 
 
 For Standard II. In accordance with the require- 
 ments of the Revised Code. Beautifully Illustrated. 
 Crown 8vo., cloth o o 9 
 
 " Written in a simple and pleasant style." — School Giiardian. 
 
 ' ' The woodcuts, which are to be found on every page, will make 
 the lessons pleasant to the scholars, and the text is wisely put 
 iH a semi-conversational form, calculated to induce intelligent 
 reading. " — Publisher s Circular. 
 
New and Recent Books. 
 
 MARGARET THE MOONBEAM: A 
 
 Tale for the Young. By Cecilia Lushingtox, 
 Author of " Over the Seas and Far Away." With 
 Illustrations by M. E. Edwards. Second Edition. 
 Small 8vo., cloth extra, gilt edges o 2 6 
 
 VERS DE SOCIETE & PARODY, with 
 other Essays. By H. A. Page, Author of " De 
 Quincey," and" Thoreau." Crown 8vo., cloth extra 026 
 
 ' ' We have been much interested in this amusing and instructive 
 volume, the first half of which is devoted to ' ' Vers de Societe 
 and Parody." ... If published alone this essay itself would 
 have deserved to have been placed alongside of the famous 
 Rejected A.ddresses. " — Literary World. 
 
 THE ILLUSTRATED POETRY BOOK 
 
 for Young Readers. Sm. Crown 8vo., cloth extra 026 
 
 Gilt edges 030 
 " It is the best book of the kind which lias passed through our 
 hands for some time." — Bookseller. 
 
 THE WAY TO FORTUNE: A Series of 
 Short Essays, with Illustrative Proverbs and Anec- 
 dotes from many sources. Third edition. Small 
 8vo., cloth extra o 2 6 
 
 "Profusely illustrated with proverbs and anecdotes, which 
 being throughout apt to the injunctions, are likely to act as useful 
 memories, when the text of "The Way to Fortune " is not at 
 hand." — The Inqiiirer. 
 
 " The author is not only a man with a large outlook upon 
 human affairs, but with a wide and varied knowledge of Englisli 
 literature. Any young man — or, for that matter, any young 
 woman — who will lay the counsels of this book to heart, cannot 
 fail to find the way to nobility, fruitfulness, and usefulness of life, 
 if not to fortune. \\' e could wish nothing better for this book 
 than to see it in .the hands of all who set any value on self-help. "- - 
 Literary World. 
 
 ' ' This is not a big book, but it contains no fewer than fifty 
 essays. Each is necessarily brief, and yet there is not one that 
 does not contain a large amount of wisdom, made more effective 
 by the help of illustrative proverbs and anecdotes." — Freeman. 
 
Mr. T. Fisher Unwin, 26, Paternoster Square. 
 
 PRINCIPLES TO START WITH. By 
 
 Isaac Watts, D.D. Introduction by Thomas 
 BiNNEY, D.D. Seventh Thousand. 32mo, red 
 edges, cloth elegant, or in the new wood binding : 
 maple, cedar, walnut, and sycamore o i 
 
 ' ' A gem in the way of printing and binding, while the excellence 
 of the short practical precepts offered by the writers can hardly 
 be over-estimated." — Rock. 
 
 "Just the sort of book for a young man setting out in life. It 
 can easily be carried in the waistcoat pocket, and we can conceive 
 of no better vade mccum. It is seldom that we meet with so much 
 good sense packed into so small a space." — Co7igregatioiialist. 
 
 THE CHILDREN'S BOUQUET OF 
 
 Verse and Hymn. Gathered by Aunt Sarah and 
 Cousin Grace. 32mo, red edges, cloth elegant, 
 or wood : maple, cedar, walnut, or sycamore . . . o i 
 
 " Love for the little ones has clearly been at work in the making 
 of this selection ; good taste as well, and a most catholic sym- 
 pathy." — Christian Leader. 
 
 "Its little verses and hymns are selected with fine taste and 
 appreciation of children's likings. Externally, the book is a little 
 gem.'' — Baptist. 
 
 "One of the daintiest of dainty little books for little people. 
 The selection of verses is admirable, containing, with some old 
 favourites, many that will be fresh to most children." — Christian. 
 
 THE STARRY BLOSSOM, and OTHER 
 
 STORIES. By M. Betham- Edwards, Author 
 of "Minna's Holiday," &c. Illustrations by Miss 
 Joanna Samworth. Small 8vo., cloth extra... o 
 
 DAN STAPLETON'S LAST RACE. By 
 
 Mrs. Milne Rae, Author of " Morag," " Hart- 
 leigh Towers," »S:c. Small 8vo., cloth extra ... o 
 
 WIN MORE & CO. A Tale of the Great Bank 
 
 o 
 
New and Recent Books. 
 
 HALF. HOLIDAY HANDBOOKS: 
 
 Guides to Rambles round London. With Maps, 
 Illustrations, and Bicycle Routes. Crown 8vo., s. d. 
 
 sewed ... o 9 
 
 Cloth I o 
 I. KINGSTON - ON - THAMES AND 
 DISTRICT. 
 II. ROUND REIGATE. 
 III. DORKING AND DISTRICT. 
 IV. ROUND RICHMOND. 
 V. GEOLOGICAL RAMBLES ROUND 
 LONDON : A Guide to Old-World 
 London. 
 VI. ROUND TUNBRIDGE WELLS. 
 
 VII. GREENWICH, BLACKHEATH, AND 
 
 DISTRICT. 
 
 VIII. FROxM CROYDON TO THE NORTH 
 
 DOWNS. 
 
 IX. ROUND BROMLEY, KESTON,AND 
 
 DISTRICT. 
 
 X. ROUND SYDENHAM & NORWOOD. 
 
 XI. WIMBLEDON, PUTNEY, AND 
 
 DISTRICT, including BARNES, 
 
 ROEHAMPTON, MERTON, &c. 
 
 EPPING FOREST AND DISTRICT. 
 
 HAMPSTEAD, HIGHGATE, 
 
 FINCHLEY, AND DISTRICT. 
 GUILDFORD, GODALMING, 
 
 AND DISTRICT. Jl 
 
 The last three are in preparation. 
 
 "We could not do better than consult one of these cheap 
 Handbooks." — Times. 
 
 " Those 'Half-Holiday Handbooks' are very useful. But why 
 not ' Whole Holiday Pocket Books," showing where to go, when 
 to go, and how to go it? If Mr. Fisher Unwin doesn't look sharp, we 
 shall have this series out ourselves about Whitsuntide. " — Ptmch. 
 
 "Will be a boon to the weary Londoner, anxious to commune 
 with nature. ' ' — The Inquirer. 
 
 " Capital guides to walks in the districts." — Daily Chronicle. 
 
 " A pleasant and convenient series of books for the guidance 
 of the pedestrian."' — Literary World. 
 
 "An idea with which we and our fellow-naturalists heartily 
 sympathise. The series is one marked by that feeling for nature 
 which it is so desirable to extend."— H. W., in Bayswater 
 Chronicle. 
 
 " The publishers have hit upon a good idea in their Half- 
 Holiday Handbooks, which are likely to become popular 
 favourites." ' — Graphic. 
 
Mr, T. Fisher Unwin, 26, Paternoster Square, 
 
 A Handbook to 
 
 THE FERNERY AND AQUARIUM, 
 
 containing full directions how to make, stock, and 
 maintain Ferneries and Freshwater Aquaria. By 
 J. H. Martin and James Weston. With 43 
 
 Illustrations. Crown 8vo., cloth extra o i o 
 
 Paper Covers... 009 
 *^* Issued also in two parts, paper covers, 6d. each. 
 
 ' ' We cordially recommend it as the best little hrochnr-c on ferns 
 we have yet seen. Its merits far exceed those of much larger and 
 more pretentious works." — Science Gossip. 
 
 ADULTERATIONS OF FOOD (How to 
 
 Detect the). By the Author of " Ferns and Fern- 
 eries." Numerous Illustrations. Crown 8vo., 
 sewed o 
 
 " The little work before us offers many useful hints to house- 
 holders as to the detection of every day adulteration." — Pall Mall 
 Gazette. 
 
 THE BATH AND BATHING. By Dr. J. 
 
 Farrar, F.R.C.P.E. Crown 8vo., Hmp cloth ... o o 9 
 
 ' ' Dr. Farrar's manual is not only cheap, but it is so clear, 
 concise, and practical that no one need fail to carry out his 
 instructions, or in deriving wise counsel and direction from his 
 p ages . ' ' — Literary World. 
 
 GENESIS THE THIRD : History, not 
 Fable. Being the Merchants* Lecture for March, 
 1883. By Edward White. Crown 8vo., Cloth 
 extra ... ... ... ... o i o 
 
 Sewed 006 
 
 SISTER EDITH'S PROBATION. By 
 
 E. CoNDER Gray, Author of "Wise Words." 
 
 Small 8vo., cloth extra ... ...o i o 
 
 "The three tales of which this volume is composed are not 
 only well written, but cannot fail to strengthen those who read 
 them, especially the young, in pure and holy living." — Literary 
 Worli. 
 
New and Recent Books. 
 
 EDUCATIONAL WORKS. 
 
 ARMY EXAMINATION SERIES. 
 
 I. GEOMETRICAL DRAWING: Con- 
 taining General Hints to Candidates, Former 
 Papers set at the Preliminary and Further Ex- 
 aminations, and Four Hundred Questions for 
 Practice in Scales and General Problems. By 
 C. H. OcTAVius Curtis. Illustrated. Crown 
 8vo., cloth extra 026 
 
 II. A MANUALOF FRENCH GRAMMAR. 
 By Le Compte de la Houssaye, Officier de la 
 lidgion d'Honneur, French Examiner for Military 
 
 and Civil xA.ppointments. Crown 8vo., cloth extra... 026 
 
 III. GEOGRAPHY QUESTIONS: Espe- 
 cially adapted for Candidates preparing for the 
 Preliminary Examination. By R. H. Allpress, 
 
 M.A., Trin. Coll., Camb. Crown 8vo., cloth extra 026 
 
 EASY LESSONS IN BOTANY. ByEDv>ARD 
 Step, Authorof "Plant Life. " With 1 20 Illustrations 
 by the Author. Third Edition. Linen covers ... o o 7 
 Also in two parts, paper covers, 3d. each. 
 
 OPINIONS OF THE PRESS, 
 
 " Numerously illustrated, clearly written, with a good deal of 
 matter packed with much dexterity into a small space." — Science 
 (}ossip. 
 
 ' ' The arrangement is good ; the illustrations are very numerous, 
 there being three or four on almost every page ; and the writer 
 has done much to simplify the subject." — School Guardian. 
 
 POETICAL READER FOR THE USE 
 
 OF SCHOOLS. Arranged on an entirely new 
 principle, with Illustrations specially done for the 
 
 work. In Tv,o Parts, each 
 
 Or in sections separately. 
 •'The editor of these two little volumes has managed to strike 
 out an entirely new line for his pupils, and one which scarcely at 
 any point crosses the beaten track."— ^rZ/t-W Beard Chronicle. 
 
 AN ENGLISH GRAMMAR FOR 
 
 SCHOOLS. Adapted to the Requirements of 
 the Revised Code. In Three Parts. Price 2d, 
 each, or complete in one cover 006 
 
LIST OF BOOKS ARRANGED IN ORDER OF PRICE, 
 
 Epic of Kings. Edition de Luxe. 
 
 £1 Is. 
 
 Euphorion, 2 vols. 
 Tarantella. 
 
 I2s. 
 
 German Life and Literature. 
 
 lOs. 6d. 
 
 A Smaller Bihlia Pauperum. 
 Seven Ages of Man. Artist's 
 Edition. 
 
 7s. 6d. 
 
 Epic of Kings. Pop. ed. 
 
 Half -Hours with Famous 
 Ambassadors. 
 
 Robinson Crusoe. 
 
 On Tuscan Hills and Vene- 
 tian Waters. 
 
 Summer. By Henry D. 
 Thoreau. 
 
 Thomas Carlyle. 
 
 6s. 6d. 
 
 INIeditations on First Psalm. 
 
 6s. 
 
 Amazon, The. 
 
 Arminius Vambery. 
 
 Charles Dickens as I Knew 
 
 Him. 
 Gladys Fane. 
 I>aw and the Prophets. 
 Life and Work in Benares. 
 Light in Lands of Darkness. 
 Paying the Pastor. 
 Poison Tree, The. 
 Reahtv of Faith, The. 
 Tales of ModernOxford. 
 Temple. Imitation Morocco. 
 
 5s. 
 
 College Daj-s. 
 
 Fairy Tales from Bi-entano. 
 
 Henry Irving. 
 
 Modern Missions. 
 
 Pilgrim Sorrow. 
 
 Poems and Hymns. 
 
 Question of Questions, The. 
 
 Seven Ages of Man. Pop. Ed. 
 
 Sunshine and Shadows. 
 
 Temple, The. 
 
 Wreckers of Lavernock. 
 
 4s. 6d. ' 
 
 Our Modern Philosophers. 
 Roman Students, The. 
 
 £ s. d. 
 
 Artists' Proofs, signed and numbered. Parchment ... 3 3 o 
 
 Etchings on India paper, unsigned. Cloth extra. ... 2 2 o 
 
 4s. I Is. 3d. 
 
 Measured Steps. 
 
 3s. 6d. 
 
 Christ of History. By Young. 
 Dick's Holidays. 
 Footprints. By Saraii Tytler. 
 Future Work of Free Trade. 
 Gudrun, Beowulf & Roland. 
 House by the Works. 
 Human Voice, The. 
 Industrial Curiosities. 
 I've been A'Gipsying. 
 Minor Poet, A. 
 Oriental Carpets. 
 Ottilie. By Vernon Lee. 
 Plant Life. By Edward Step. 
 Poems and Ballads. 
 Prince of the 100 Soups. 
 Settling Day. 
 Shipwrecked Mariner. Yearly 
 
 Vols. 
 Treasm-e Book of Consolation. 
 "Lives Worth Living" Series: 
 
 Leaders of Men. 
 
 Wise Words and LoNing 
 Deeds. 
 
 Master Missionaries. 
 
 Labour and Victory. 
 
 Heroic Adventure. 
 
 3s. 
 
 Illu.strated Poetry Book. Gilt 
 edges. 
 
 2s. 6d. 
 
 American Dishes. 
 Beauties and Frights. 
 
 Illustrated Poetry Book. Cloth \ 
 
 extra. ! 
 
 ]Margaret the Moonbeam. , 
 
 IMolinos : Golden Thoughts. I 
 
 Off Duty. I 
 
 Vers de Soclete and Poetry. ! 
 
 V/ay to Fortune, The. | 
 Arm}' Examination Series : 
 
 I. Geometrical Drawing. ; 
 
 II. Manual of French Gram- \ 
 
 mar. | 
 
 III. Geography Questions. 
 
 2s. 
 
 Dr. Johnson. i 
 
 John Wiclif. 
 
 Table Talk of Martin Luther, j 
 
 Is. 6d. I 
 
 Dan Stapleton's Last Race. 
 Starry Blossom. \ 
 
 Is. 
 
 Poetical Reader. Tv/o parts, 
 each 1.5-. 3^/. 
 
 Is. 
 
 Children's Bouquet. 
 
 Cup of Coffee, A. 
 
 Fernery and Aquarium. Cloth 
 
 extra, 
 fienesis the Third. Cloth. 
 Half-Holiday Handbooks : 
 
 I. Kingston and District. 
 
 II. Round Reigate. 
 
 III. Dorking and District. 
 
 IV. Round Richmond. 
 
 V. Geol. Rambles round 
 London. 
 
 VI. Round TunbridgeWells. 
 
 VII. Greenwich & District. 
 
 VIII. From Croydon to 
 North Downs. 
 
 IX. Round Bromley and 
 District. 
 
 X. Round Sydenham, &c. 
 XL Wimbledon, &c. 
 
 * Epping Forest & District. 
 
 * Hampstead and District. 
 
 * Guildford and District. 
 
 * These are in preparation. 
 History' of Rasselas. 
 
 Illust. Cat. of Roy. Society of 
 
 Painters in Water Colours. 
 Principles to Start With. 
 River Holiday, A. 
 Sister Edith's Probation. 
 Stops. By Paul Allardyce. 
 Winmore and Co. 
 
 9d. 
 
 .•\dulteration of Food. 
 Bach, The, and Bathing. 
 Fernery & Aquarium. Paper 
 
 covers. 
 First Natural Hist. Reader. 
 House Purchaser's Guide. 
 Half-HolidayHandbooks. Sd.: 
 
 For List, see Books at xs. 
 
 7d. 
 
 Easy Lessons in Botany. 
 
 6d. 
 
 English Grammar. 
 
 Fernery & Aquarium. 2 pts., 
 each (id. 
 
 Genesis the Third. Swd. 
 
 Shipwrecked Mariner. Quar- 
 terly Parts. 
 
 LONDON: T. FISHER USWIS, 26, PATERNOSTER SQUARE, E.C. 
 
Princeton Theological Seminary-Spee 
 
 ^H^l 
 
 1012 01088 6838 
 
 
 DATE DUE 
 
 
 
 
 
 ^^^ 
 
 W- 
 
 
 
 ,m*tmm^^smm 
 
 
 
 
 ^: 
 
 
 
 
 Mft^-^^iC 
 
 P^ 
 
 
 
 ?//vo: 
 
 / 
 
 
 
 I I • 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORD 
 
 
 PRINTED IN U.S.A. 
 
ji