^ % ,,-' .o"^ '.c^JCj^^'^ "^ .-^ ♦ H O • / -» Jr>%- .V t » * ■ / ^, \ l^' s* A f ^1- <»/*^o/ * * ' .4.^^\'^11^^^% 0^ ?;^^', ^^ .^ y^<-. ^.^ .^^ .♦>fl '^> ^^ .V-' V*^ l-ov* THE CHRISTIAN PASTORATE ITS CHARACTER, RESPONSIBILITIES, AND DUTIES. EY DANIEL P. KIDDER, D. D., Author of '^ A Treatise on Ho^niletics,'''' '■'■Sketches of Residence and Ti-avels in Brazil,^^ etc. C INC INN A TI: HITCHCOCK AND WALDEN, NEW YORK: CARLTON AND LANAHAN. 1871. *nv° Entered, according to Act of Congress, in the year 1871, by HITCPICOCK & WALDEN, In the office of the Librarian of Congress, at Washington. 1 PREFACE. I AT EARLY thirty-five years have passed away since the writer first entered upon the duties of the Christian Pastorate. The earlier periods of his public life introduced him successively to all the principal phases of pastoral responsibility. From those days to the present, he has been an interested observer of the manner in which pastoral duties have been discharged (or neglected) in his own and other Churches, at home and abroad. As an instructor of candidates for the ministry, during the last fifteen years, he has had repeated occasion to review and discuss the whole subject, both in the light of his personal observation and of what has been written in reference to it by others. 3 4 PREFACE. In sequence of such experiences he has felt called upon to prepare the present volume, with the de- sign of supplying a desideratum in the literature of the pastoral office. Most of the books on this sub- ject, heretofore published, have had reference to con- ditions of Church organization and action, very dif- ferent from those of the voluntary Churches of this country. None of them have referred prominently to the great evangelical experiment incepted, more than a hundred years ago, for " the spread of scriptural holiness over these lands," and throughout the world, under the auspices of " the people called Methodists." In view of the success of that experiment, and of its widening prospects, it now seems high time that the theory and practice of pastoral duty, as accepted by American Methodists, should have a full exhibit, as well for the information of others as for the more systematic instruction of our own young ministers. Moreover, as the duties of Churches and pastors are reciprocal, interblending at every point, it is to be hoped that our official members and people gener- ally, will henceforth become more studious of those duties and of our whole system of Church action, as PREFACE. 5 seen from its practical center, the pastoral point of view. The aim of this book, therefore, is not merely to elevate the standard of pastoral character and efQ- ciency, but also, by general circulation, to increase the working power of the Church in every department. Prompted by concurrent motives of so great interest, the task of the author has been an agreeable one, and he awaits the result of its execution with hopefulness. EvANSTON, May, 187 i. L p 'ONE but he who made the world cajt make a minister of the gospel.^'' ^ John Newton. '^ Some preachers study their sermons without studying the people to whom they are to preach the?n.''^ Rutherford. ^By repeated experiments we learn that though a man preach like an angel, he will neither collect [a society) nor preserve a society which is collected, without visiting them from house to hotcse.'' John Wesley. * The ministry is the best calling, but the worst trade in the worldy Matthew Henry. CONTENTS GENERAL INTRODUCTION. HISTORICAL SKETCH OF RELIGIOUS OFFICES. Ideal of the Christian ministry found in the New Testament. Bet- ter comprehended through a consideration of its historical antecedents. ■ Primeval origin of sacrifices. Probable divine appointment. Symbolic • design. Importance of the Patriarchal dispensation. Faith an element of the worship it enjoined. Origin, diffusion, and consequences of idol- atry. The Jewish priesthood. Symbolism of its office and system of worship. The prophets. End of the Mosaic dispensation. The min- isterial character of Christ. Its comprehensiveness. Harmony of the Messianic offices. Christ a Prophet. The great Teacher. A Fore- teller of future events. The priesthood of Christ. Sacrifice and inter- cession the great central function of the Messiah. Christ's kingly office. No succession to his priesthood possible. . . . page 25 CHAPTER I. THE CHRISTIAN MINISTRY AS INSTITUTED BY CHRIST, THE HEAD OF THE CHURCH AND FOUNDER OF THE NEW DISPENSATION. Christ alone had the right to appoint whatever services his Church might require. Christian ordinances being few and simple, only a spir- itual ministry was needed. Christ's example and precepts in the estab- lishment of such a ministry authoritative. Calling and instruction of khis disciples. First public mission of the Twelve. Mission of the Seventy. The moral harvest-field. Mode and authority of Church discipline. Tests of character. Ministers must be prepared for per- secution. Christ's instruction gradual. Prayers for his ministers. The great commission involves the pastoral office. Apostolic idea of the ministry. Ordination of Matthias. Apostolic admini.^tration in tlie I 10 CONTENTS. Church at Jerusalem. Results. Appointment of deacons. Ordination of elders in all the Churches. Paul's address to the elders of Ephesus. Peter's exhortation to elders. Apostolic measures for instructing and training future ministers. Summary of the Pastoral Epistles. The divine call. Personal and ministerial character. Ministerial studies. Pastoral influence and Church discipline. Instruction and appointment of future ministers. Mosheim's comments on this phase of apostolic labor. Scriptural portraiture of the Christian ministry. . page 53 CHAPTER II. THE MINISTERIAL CALL — HISTORICAL VIEW. Old Testament examples of the divine call. Christianity employed only spiritual agencies for its propagation. Practice of the apostolic Church. The call and appointment of Matthias. Of the seven dea- cons. Of the apostle Paul. Of the elders of the Churches. Great though gradual apostasy of the Church from the true theory of the Christian ministry. Adoption of the terms priesthood and priest. En- croachments of the hierarchical principle. Unknown to Justin Martyr. Developed by Cyprian. Strongly stated by Chrysostom. Enlarged and confirmed by the Apostolic Constitutions. Disorders attending clerical elections promotive of monasticism. Waste of the best talent of the Church during successive centuries. Results of the sacerdotal theory. Joint imitation of Judaism and Paganism. Device of the mass. Transubstantiation and kindred errors. Dishonor of Christ and his perfect sacrifice. Tenacity of the error even in modern times. The opposite extreme. Traces of the true theory still left in forms of ordination. Gregory of Nazianzen. Pluralities and non-residence. Bernard of Clairvaux. The great Reformation reacted in favor of the New Testament idea of the ministry. Luther. Calvin. The English reformers. The ordination formula of the English Church. Bishop Burnet's comments. Rebuke of hypocritical pretenders to a divine call. Fletcher of Madeley. Legh Richmond. Deplorable results throughout Great Britain. The Wesleyan revival gave great prom- inence to the doctrine of a divine call to the ministry. Providential guidance of Wesley in regard to the subject. Maxfield. Wiiitefield. Results of a just conception of the ministerial call. . page 74 CHAPTER III. THE MINISTERIAL CALL — PRACTICAL VIEW. The Christian ministry not a priesthood, but a service to which men are called by the Holy Spirit, and also by the Church. Scriptural exam- ples. The Holy Spirit calls in divers manners. Different experiences CONTENTS. 1 1 of the apostles and of other true ministers. Different stages of inquiry and of conviction. Danger of demanding ultimate convictions at the stage of preliminary inquiry. Proper view of minor questions. The great central inquiry should be as to God's will. Modes in which God's will is indicated. Primary anxiety. The divine impulse real, but not compulsory. Analogies of Christian experience. Increased light fol- lows obedience, leading to clear and positive conviction of duty. Cor- roborative action of the judgment. Dignity and responsibility of the office. Personal adaptation depends largely on cultivation. Reason for the usual experience of an early call. Moral and spiritual adaptation. Motives. Providential guidance. Corroborative action of the Church. Coincident experience usual and desirable. Distinction between the internal and the external call. Apostate Churches void of spiritual authority. Concurrence of reasons. Conviction of duty should be followed by zealous preparation. May be expected to increase through- out life. The ministry only one among many agencies of Christian usefulness page 105 . CHAPTER IV. CLASSIFICATION OF MINISTERIAL DUTIES. — THE TWO GREAT FUNCTIONS OF THE CHRISTIAN MINISTRY — EVANGELICAL — PASTORAL. Duties of the ministry numerous. Embraced in two principal classes. Preaching and the pastoral care have a common object, but different modes of attaining it. Distinctions. Correspondences. The two func- tions separable. Limitation of the pastorate. Preaching diffusive and of constant obligation. Specially important as a means of introducing the gospel. Illustrated in Christ's example. The pastorate appointed near the close of his earthly mission. Ordinances instituted. A plu- rality of preachers needed. The disciples and apostles went forth to preach two by two. Causes for the division of ministerial labor. The Sabbath a special occasion for preaching. Erroneous theories. I. Importance and universal adaptation of preaching. 2. Moral and perpetual obligation of the preaching office. Evangelism aggressive. Fields should be sought. Pastoral work chiefly done on week-days. Time to be redeemed for pulpit preparation. The gospel not limited by parochial jurisdiction. Ordinations not limited to actual pastors. Ministers should not forsake their calling. Ordination contemplates both branches of ministerial duty. Scriptural examples. Corruptions of the ancient Church. Forced ordinations. Tactual succession. Char- acter and results of the theory. Practical unity of evangelical Churches as to the practice and design of ordination. Ordination vows and charges page 133 12 CONTENTS, CHAPTER V. SPECIAL CHARACTER AND RESPONSIBILITY OF THE PASTORATE. Preliminary views. The office anticipated in Judaism and in proph- ecy. First fully appointed and established by Christ near the close of his earthly mission. Its three watch-words "feed, guide, guard." Its continuance in the Church, with variations in different countries, times, and circumstances. Characteristic differences in State and voluntary Churches. Advantages in the latter. Correspondent though less favor- able condition of the New Testament Churches. Scriptural standard of pastoral character, i . The pastoi-al character of the Messiah as fore- shadcnaed by prophecy. 2. The developed character of Chi'ist as the chief shepherd of God''s spiritual fold. The shepherd and the lamb blended in Christ. The sheep of Christ's fold to be distinguished by a mark upon their foreheads (character). The Church the Lamb's wife. The new Jerusalem the eternal home of Christ's ransomed flock. The duty of under-shepherds to impress Christ's mark or character upon every member of his flock. 3. The appointment of pastors as Chris fs under- shepherds. Old Testament allusions. Christ's acceptance and employ- ment of the same. His discourse on the shepherd and the sheep. His solemn and emphatic charge to Peter. The great commission embodies the pastoral idea and perpetuates pastoral obligation, 4. The apostolic idea of the pastoral office. Direct precepts. Figurative illustrations of pastoral duty, (i.) Teachers. (2,) Watchmen. (3.) Overseers. (4.) Fathers. (5.) Builders. (6.) Stewards. The obligation of faith- fulness. The responsibility of the pastoral office intensified by, i . The divine appointment. 2. The nature of the work. Heretofore regarded as a personal agency. Its organic power. Its sufficiency must come from God page 153 CHAPTER VI. . QUALIFICATIONS DESIRABLE IN A CHRISTIAN PASTOR. High and peculiar qualifications demanded. The most important classified. I. Experience. I. Of piety. 2. Of a divine call. 3. Of Church life and labor — e. g., in Sunday-schools, lay preaching, and home missions. 4. Of the power and pleasure of exerting good in- fluence. II. Knowledge. Its essential value. Different branches. I. Self-knowledge — physical, mental, moral. Helps to self-knowledge. Advantages, 2. The knowledge of society and of men. 3, A knowl- edge of books. Its necessity. Classes of books. 4, An acquaint- ance with theology, (i.) Biblical. (2.) Doctrinal. (3,) Historical. (4.) Practical. 5. Skill in the modes and means of using knowledge. CONTENTS. 1 3 Knowledge most valuable for its uses. In education, training and discipline superior to mere learning. Different systems of education with reference to these objects. The greatest possible combination of advantages desirable. Error of those who neglect advantages within their reach. Will the Church hereafter tolerate such neglect ? Re- sponsibility of ministers and Conferences. Causes of inadequate efforts to acquire knowledge. History illustrates the necessity of institutions for ministerial education and training. Personal effort necessary to profit fully by educational advantages. Institutions should be practical, specially in cultivating powers of expression and influence. III. Char- acter. Distinguished from reputation. Phases of character. Special importance of ministerial character. Demand and scrutiny of the Church respecting it. No point of character to be overlooked. Each one the architect of his own character. Importance of an exalted ideal and of a constant study of character. Fletcher's " Portrait of St. Paul." Ministers should study and portray Scripture characters. Historic characters. Characters of living men. Character in its essential ele- ments. A. Personal traits. Amiability. Dignity. Discretion. Def- initeness of aim. Impartiality. Independence. Decision. Energy. Perseverance. Courage and hopefulness. B. Religious qualities of character. Heavenly-mindedness. Love. Sympathy. Heart-power. Increased attention to its importance. Zeal. C. Habits or modes of action. Activity and diligence. Accuracy and thoroughness. Prompt- ness and punctuality. Self- adaptation. Paul's example. Inventive- ness. Consistency. Bishop Ken's portrait of a pastor, Wesley's address to the clergy page 177 CHAPTER VII. THE DUTIES OF A PASTOR — PERSONAL. Pastoral duties classified. Personal duties arising from physical RELATIONS. Importance of physiological knowledge and cultivation. Vigorous health. Exercise. Jay. Dempster. Temptations to inac- tivity. Danger of feebleness and bad habits. The iviprovement of time. Necessity of a plan. Wesley's rules. Specimen of a plan. Mode of securing the co-operation of the people. Advantages of a systematic distribution of time. Mental Cultivation. Ministerial life favor- able to a broad culture. Danger of losing enthusiasm. A sketch. Topical study. An important motto. The preparation of sermons. Mental productiveness. Thinking to be blended with exercise. Hard study recommended. A pastor's library. Topics it should repre- sent. A. Ministerial helps. B. Helps to general knowledge. C. Helps to thought and mental growth. D. Miscellany. Modern advantages in book-buying. Church libraries. Caveat against light literature. 14 CONTENTS. Newspapers, Proper mode of reading. Classification of extracts. The pastor's note-book. Its design and uses. Domestic and RELIGIOUS duties. PAGE 244 CHAPTER VIII. THE DUTIES OF A PASTOR — PUBLIC — OFFICIAL. Serial order of treatment proposed. An organized Church prerequi- site to the complete ideal of a pastorate. A pastorate equally necessary to a complete Church. The pastoral office not essentially modified by variations in Church polity. Pastoral economy of the Methodist Epis- copal Church. The itinerancy. Its design and spirit. A new pastor FORMING acquaintance. Facilities and helps. Motives for a prompt and full acquaintance with all the members of his Church and congre- gation. The duty of being social and courteous. Value of kind words. Presidency of the leaders' and stewards' meeting. The reception of MEMBERS a pastoral responsibilit)'. Argument of Coke and Asbury. Probation. The pastor's duty to enroll probationers and diligently in- struct them. Reception to full membership. The administration OF BAPTISM. To children. Adults. The proper period. Adminis- tration OF THE Lord's-Supper. CONFIRMATION a pastoral duty, not a sacrament or exclusively episcopal rite. The Church Record. Its proper keeping a duty of the preacher in charge. Its importance and several departments. Special uses of Church records. Publica- tion recommended. The appointment of class-leaders and com- mittees. The preservation of order and harmony. The pastor as a peace-maker. Church discipline. Pastor's relation to Church tri- als. Dismissing and receiving members by certificate. Welcome to strangers. page 271 CHAPTER IX. relations and duties of a church to its pastor. Duties reciprocal. The pastorate a divine gift. The Scriptures indicate the following duties of Churches to pastors : i. To receive them gladly and welcome them cordially. Paul's instructions. The "open and eifectual door." The humblest members share the respon- sibility of a pastor's welcome. 2. To give pastors an attentive and reverent hearing. The minister entitled to this in behalf of the Master. Consideration due to youthful ministers. 3. To sustain them gener- ously. Estimates should be just and liberal, comprehending not only family support, but intellectual wants. Church libraries. 4. Churches and Church members should love their pastors and pray for thenu CONTENTS. 1 5 5. Should recognize and sustain their spiritual authority. 6. Should honor their pastors and guard their reputation. 7. Should co-oper- ate with them earnestly in the work of the Lord. 8. Should comfort them in affliction, and dismiss them kindly. Justice and liberality to superannuated ministers. Mutual duties in a system of pastoral rota- tion. PAGE 303 CHAPTER X. THE PASTOR AS A LEADER AND GUIDE OF WORSHIP. A pastor's obligations extend beyond his Church members. The sanctuary open to all. Universal man a worshiper. Christianity adapted to his religious necessities. Errors of ceremonial worship. Essential character of true worship. The pastor a recognized leader in worship, public and social. Great responsibility arising from this position. Requisite preparation. The initiation of worship. Church associations should be sacred. Sin of polluting a sanctuary with sec- ular amusements and common uses. Possible forms of acceptable worship. Principal elements. Singing praise. Its universal obli- gation. A pastor's influence upon this branch of worship. Prayer. The proJDer attitude. Scriptural exhortation. Responses. Elements of edifying extempore prayer. Means of preparation. Its faults. Scriptural direction. The Lord's prayer. Reading the Script- ures. Modes of rendering this exercise interesting and profitable. The holy sacrament as an occasion of worship. Religious objects attainable. Prayer-meetings. Their prominence in Wesleyan econ- omy. Means of securing attendance and of rendering them profitable. Various kinds. Suitable places. Mode of conducting, Skill needed. Profitable variations. Modern experiences. Bramwell's rules. Love- feasts. Their antiquity and design. Importance of a skillful presi- dency. Opposite faults of dullness and excitement. Mutual edifica- tion the object. Inquiry-meetings. Special design. Occasions and advantages. Pastoral requisites to their success. Class-meetings. The pastor should be a good class-leader. Should regularly lead a class. Should visit classes. Worship in social assemblies to be pro- moted by pastors page 318 CHAPTER XL the PASTOR IN HIS PULPIT. Importance of preaching. Its bearing on various activities of the Church. Its relation to pastoral duties. Elements of success in preaching as part of a pastor's work. i. He must cherish just ideas 1 6 CONTENTS. of the office and responsibility of preaching. 2. An exalted idea of the character and results of a sermon. 3. The pastor should practice a judicious brevity. 4. He should make sure of variety in subjects and modes of treatment. 5. He should practice continuous expositions of God's word. Remarks of Crosby, Spurgeon, and Tholuck. 6. He should acquire the habit of mentally preparing sermons while doing pastoral work. 7. He should deliver his sermons with feehng and effect. 8. He should sustain his pulpit utterances by his life and example. 9. He should regard prayer an auxiliary of pulpit suc- cess. Spurgeon's exhortation. Glorious privileges of a Christian pulpit PAGE 342 CHAPTER XII. THE PASTOR IN HIS SUNDAY-SCHOOL. Advantages of a division of Christian labor illustrated in the history of Sunday-schools. The Sunday-school idea not new. Embodied in the original appointment of the Sabbath. Developed in Judaism. More perfectly developed by Christ. Long overlooked by the Church. Revived near the close of the Eighteenth Century. The Schools of Raikes, secular and philanthropic. Wesley saw that they might be- come nurseries for Christians. Gratuitous instruction and Church affiliation made them such. The Sunday-school should always be an actual and recognized auxiliary of the Church — a part of itself and its work. Causes which might put it and the pastor in a false position. Special claims of a Sunday-school upon its pastor. His true relation to it that of a spiritual overseer. Summary of a pastor's duties to his Sunday-school. I. To impress on parents their duties and obligations. 2. To enlist teachers and show the importance of their work. 3. To raise funds. 4. To afd in selecting books and periodicals ; also, 5. Les- sons and plans of instruction. 6. To devise plans of improvement. 7. To address the school and preach to children. 8. To catechise and see that children are grounded in Christian doctrine, 9. To maintain a teachers' Bible-class. 10. To read up on the Sunday-school enter- prise and study its philosophy. 11. To encourage the connection of children and teachers with the Church. A pastor should take broad views of the design and power of the Sunday-school system. Its aid to missions. Its agency in promoting systematic beneficence — in recruit- ing the Church. Its promise for the Church and the world. Pastors should co-operate with each other in general Sunday-school measures, and in securing the cumulative advantages of Sunday-schools. They should enlist children for life. They should give to Sunday-schools their constant sympathy, solicitude, and co-operation. How to retain the larger scholars page 359 I CONTENTS. ly CHAPTER XIIL THE PASTOR AND HIS SYSTEM OF BOOK, PERIODICAL, AND TRACT SUPPLY. Importance of making the press auxiliary to pastoral work. Danger of its opposite influence. Necessity of warnings against corrupt pub- lications, and of instruction with reference to reading as a means of Christian improvement. Pastors should encourage the provision of good BOOKS and libraries in all Christian families. Our system con- templates this work. Recent neglect and its consequences. Remedies and means of making them successful. Home colportage. Sin of indifference. Religious Periodicals. Motives for their circulation. Tract and volume circulation as an agency of evangelization. Pre- cedence of Wesley and activity of early Methodists in this cause. Its past progress and results full of encouragement to future effort. The Church requires pastoral activity in this department. Approved agen- cies and methods page 373 CHAPTER XIV. THE PASTOR AND HIS LAY HELPERS. The Church designed for results, not ceremonies. Internal results to be an instrumentality of external growth and power. Messianic prophecy and the Savior's commands contemplated both. The apos- tolic Church illustrated both. Faithful Churches designed to be work- ing Churches. Proof from Christ's addresses to the Seven Churches of Asia Minor. Successful labor requires organization. Pastors should study the importance and art of organizing successful measures and agencies. Duty of furnishing religious employment to Church mem- bers. Necessity of system. Comprehensiveness and efficiency of our Church system. Its three departments of finance, pastoral aid, and home evangelization. I. Finance. Christianity demands liberality in giving, also activity in all good works. Requisitions of the Church in both regards. Work a means of grace. II. Pastoral and Christian helpers. Class-leaders. Means of promoting a general appreciation of class-meetings. Of securing a supply of competent leaders. Fe- male class-leaders. Their special adaptations. Duty of instructing and examining leaders. The higher objects of the class-meeting. Dif- ferent necessities of pastoral work in different places. City and coun- try. Mission schools. Union efforts. A just catholicity recommended. Effective Church action demands cordial sympathy and constant co-op- eration between a pastor and his people. The pastor is invested with important duties, e. g.: i. To work his own Church system thoroughly. 2 1 8 CONTENTS. 2. To appoint extra committees, as occasion may require. Optionally, 3- To organize a Christian association within his Church. 4. A read- ing circle. 5. A private Prayer Union. 6. A Ladies' and Pastor's Christian Union. Importance of enlisting women in the active service of Christ. III. Home evangelization. Lay preaching a part of our Church system. Its double advantages. The pastor and his lay preachers. Open-air preaching. Local preachers' conventions and associations. Present desideratum in respect to this agency. Possi- bility of increasing its power. Wesley's remark. Praying Bands. Idea and character. Their proper work. These agencies not designed to relieve the Church as a whole or individual Christians from responsibil- ity and active Christian effort. Possible modes of doing good. Cavil of an objector. Moral machinery important in its place. Yet only valuable as an auxiliary to the work of the Spirit. The duty of mak- ing all things subsidiary to the extension of Christ's kingdom. Mag- nanimity toward fellow-laborers page 384 CHAPTER XV. THE PASTOR IN HIS RELATION TO REVIVALS AND REVIVAL AGENCIES. The nature of true religion. The necessity and nature of revivals. Old Testament examples. Scriptural prayers for revival. Exhorta- tions, promises, and prophecies. Christianit}' itself a revival. Christ's ministry of a revival type. His precepts and promise of the Holy Ghost point to future revivals. Spiritual decline of the ancient Church. The Reformation a revival. Methodism a revival. Its historic idea. Frequency and prevalence of modern revivals. Ministerial duty to be studied in the light and hope of revivals. I. Why should pastors seek to promote revivals? I. In order to promote the salvation of men. 2. In order to promote the work of salvation to a wider extent. 3. Re- vivals harmonize with man's wants and God's will. 4. They are of great advantage to the Church. Testimony of Edwards, Dr. Sprague, Bishop M'llvaine, Wesley, and others. 5. Revivals increase minis- terial power. 6. Revivals are the harvest seasons. II. How may revivals be promoted? The history of revivals should be stud- ied. I. Christian preparation. 2. The outpouring of the Spirit. 3. Revival preaching. 4. Continuous Christian effort, (i.) Prayer. (2.) Christian conversation. (3.) Judicious instruction. (4.) Fervent praise. (5.) The activity of young converts. General evangelical agencies. A. Protracted meetings. Analogy of the Christian Festi- vals. Advantages enumerated. B. Camp-meetings. Origin. Char- acter. Prospective continuance. Claims on pastors. C. Daily prayer- meetings. III. Means of perpetuating the fruits of revivals. Church CONTENTS, 19 membership. Watch-care, sympathy, and instruction. Methodism adapted to pastoral work. Relation and necessity of pastoral work to revivals and their best fruits page 419 CHAPTER XVI. PASTORAL VISITING. Christianity a social system. Its sociality consecrated to important ends, specially in the line of ministerial influence. Pastoral visiting theoretically approved, but practically neglected. Analysis of the sub- ject. I, The objects to be attained. Not merely social enjoyment, but Christian influence. I. With reference to the people. 2. With refer- ence to the pastor kifjiself. 11. Scriptural proofs and illustrations of the duty. I. The example of Christ. 2. The practice of the apostles. 3. The i7tdirect teaching of the Scriptures. III. The best modes of accomplish- ing the work and objects of pastoral visitation, i. Preparation — intel- lectual, spiritual. 2. Systematic attention to the duty, (i.) A due allotment of time. (2.) A proper districting of the field. {3.) Spe- cial appointments with families. Distinction between calls and visits. (4.) Special attentions to the sick, afflicted, and needy. Elements of success in a pastor's visits to the sick, A pastor's rights. Relief for the needy. Difficulties considered, IV. Motives for faithfulness in pastoral visiting, i. It is essential to full proof of the power and in- fluence of the ministry, Wesley's views and experience. Success of Methodism. 2. It increases congregations, 3. It creates influence and sympathy. 4, It is an essential complement of faithful preaching, 5. It promotes revivals. It is the work of a shepherd as distinguished from that of a hireling, A labor of love, repaid by sympathy and increased usefulness page 459 CHAPTER XVII. THE PASTOR IN SOCIETY. Society makes claims upon him. False and degraded position of English clergymen two hundred years ago. Contrasted position won by talents and learning. Daniel Webster's tribute to the clergy of America. Different uses of the term society. The pastor should not mingle in gay society, but in that of the intelligent, the moral, and the religious. Position toward which he should aspire. The influence he should exert by his presence, his words, and his example. Kecj)ing God's watch. Words from George Herbert. Conversational abilitv. Importance and means of acquiring it. Clerical manners. Governing principles better than artificial rules. Offensive traits of manner and 20 CONTENTS. character. Undue sensitiveness to be avoided. Charity toward others. Readiness to receive hints and corrections. Pastors sustain confiden- tial relations to society. The endearments of those relations when properly sustained. The pastor in scenes of joy. Of sorrow. Vital points at which he touches society. Motives for watchfulness and dis- cretion PAGE 481 CHAPTER XVIII. THE PASTOR IN HIS FAMILY.^ True Christianity not ascetic. Marriage the law of society. Min- isterial exceptions. Churches generally prefer married pastors, but only when well married. Serious character of mistakes in matrimony. Errors to be avoided. Qualifications demanded in a pastor's wife. Traits of character to be cultivated. Motives and means of improve- ment. Joint responsibility for mutual and parallel improvement. "What is to be desired in a minister's family. The wife's part. Diffi- culties of maintaining a model home in ministerial life. Yet necessary to do so for personal and public reasons. The family a field of respon- sibility and privilege. Well-regulated family life favorable to ministe- rial success. Home courtesies demanded from a pastor. . page 493 CHAPTER XIX. THE PASTOR IN HIS RELATION TO CHRISTIAN ACTIVITIES AND ENTERPRISES. The Church has various forms of action, indirect as well as direct. The pastor should therefor^ be ready for every good work, but discrimi- nate against doubtful measures under any pretense. He should co-op- erate with, I. Public charities. 2. The cause of temperance, (i.) Ab- staining from all forms of intemperance. (2.) Preaching on the subject. (3.) Inculcating it in the Sunday-school. {4.) Encouraging societies. (5.) Distributing tracts and pledges. 3. Young Men's Christian Asso- ciations. Character and relations of these agencies. Elements of suc- cess. 4. Domestic missions. Church planting and training. 5. Foreign missions. The home pastor should regard the world as his field. Should enlist the sympathy and liberality of his Church in its behalf. Means to this end. (i.) He should acquire missionary knowledge. (2.) He should impart it systematically and perseveringly. (3.) He should, by precept and example, encourage liberal giving, self-consecration, lega- cies, and prayer. (4.) He should act in unison with the Church at large. He may thus most effectually do his own work and rise to the dignity and responsibility of his position page 504 CONTENTS. 21 CHAPTER XX. THE PASTOR IN HIS RELATIONS TO EDUCATION, THE PRESS, AND THE COUNTRY. Modern education an outgrowth of Christianity. The American educational system specially indebted to Christian influence. A pas- toral privilege and duty to co-operate with educational efforts. Pas- tors should visit schools. Should encourage the education of the young. Should commend institutions exerting a Christian influence. Pastors may often employ the press as an agency of good. Their connection with newspapers, secular and religious. Cautions and suggestions. Notoriety not to be sought for. No redundance of good reading in the world. The preparation of books for Sunday-school libraries in strict harmony with the design of preaching and pastoral labor. Better qualified than others to know what line of books are most needed. Tracts and Tract volumes. Literary labors tributary to preparation for the pulpit. Double use of good matter. Mental power increased by activity. Political rights and duties of ministers in the United States. Proprieties and responsibilities of their posi- tion. PAGE 515 CHAPTER XXI. THE pastor's RELATION TO CHURCH BUILDING AND CHURCH EXTENSION. Church edifices a necessity to the advancement and permanence of Christianity. The advantages of modern pastors in having churches already built for their use. These advantages increase their obligation to work for posterity. Church building in America popular and easy, but needs leadership. Pastoral responsibility. Not to bear the ma- terial burdens of Church enterprises. But i. For good counsel. 2. For promoting unity of action. 3. For securing the best practicable style of architecture. 4. Avoiding and paying debts. 5. Selecting and acquiring sites. Breadth and importance of the church building enterprise. Its monumental significance. Characteristic difference between church building in America and Europe. Sacred and im- portant uses of a church. A place for sacred instruction. Sanctuary for the administration of Christian ordinances. Place for funeral so- lemnities. The birthplace of souls. Relations of an earthly Church to the temple not made with hands. Church extension. Motives that should govern in church building. The true design of a church may be perverted page 524 22 CONTENTS, CHAPTER XXII. THE pastor's ecclesiastical RELATIONS. Various forms of Church polity not necessarily unfriendly to the essential unity of Christianity. The true remedy of antagonisms be- tween different branches of the general Church. Heart unity, not out- ward conformity, the desideratum. Pastors may promote it. They should form their Church relations intelligently and permanently. They should be true to the system they adopt. Itinerancy, i. In harmony with Scripture. 2. Adapted to the wants of humanity. Life- long settlements obsolete. Instability of the pastoral relation under that system. The demand for variety superior to the theory of settle- ments. 3. Hardships of the itinerancy overbalanced by its advantages and pleasures. Obligations of itinerant ministers. To their system and associates. Fraternal obligations. Preachers' Meetings and Min- isterial Associations. Connectional Relations of Presiding Elders and Bishops as chief pastors. Relations to neighboring pastors. Claims of Christian charity. Ecclesiastical exclusiveness contemptible. A pastor's relations to young men called to the ministry. His position favorable to the giving of counsel page 532 CHAPTER XXIII. PASTORAL DIFFICULTIES, TRIALS, AND ENCOURAGEMENTS. Difficulties are incident to all human circumstances. The pastorate not exempt. A pastor may find difficulties in himself. He is sure to encounter them without. Oppositions of various kinds. The Scriptu- ral idea of the ministry is that of labor — work. Trials are essential human discipline. Peculiar trials of the Pastorate. They should nei- ther be magnified nor feared. They should be met with courage and overcome. Sources of encouragement, i. The nature of the work. Distinguished from all others by its immediate relations to the ultimate end of human existence. 2. Its present results. A pastor's part- nership in a grand system of efforts and results. Only one of many workers. Results in society. In legislation. Religious results. Founding and establishing Churches, Sunday-schools, and schemes of practical benevolence. The conversion of souls. The establishment of Christian character. The prosperity of the Church. The triumph- ant death of believers. Superiority of these results to all others of human attainment, and to the trials and hardships on which they are conditioned. Pastors not subjected to greater trials and hardships than other men. Peculiarities of a pastor's joy and privilege. 3. The CONTENTS. 23 future rewards of faithful ministers. The crown of glory. Eternal brightness. The Lord's welcome. Companionship of glorified fellow- laborers. The fruits of personal labor. The partnership of ever- multiplying fruitfulness. The unspeakable glory. . . page 549 APPENDIX. PAGE. A. Extracts of "The Constitutions of the Holy Apostles," . 561 B. Bishop Ames on Courtesy, ...... 562 C. Bishop Morris's Hints to Young Ministers, .... 563 D. Ladies' and Pastor's Christian Union, .... 564 E. Praying Bands, . , . 564 THE Christian Pastorate GENERAL INTRODUCTION. HISTORICAL SKETCH OF RELIGIOUS OFFICES. WHOEVER would understand the true charac- ter of the Christian ministry should study its ideal in the New Testament of our Lord and Savior Jesus Christ. From the teachings of that volume it may be seen that there are important distinctions between the ministry of the gospel and a priesthood of any kind, whether Patriarchal, Pagan, or Jewish. That those distinctions may be the better compre- hended, it is proper to consider briefly the rise both of true and false religions in the world. History proves man to have been, from the first, a religious being. Every nation of the world has had ideas of God and worship. At the period of the cre- ation man had direct communion with his Creator. As a consequence of transgression his freedom of intercourse with God was barred, and he was taught to approach his Maker through the agency of sym- bolic rites. 3 25 I 26 ADAMIC SACRIFICES. While the Scriptures do not definitely state that Primeval origin Adam offered sacrifices, they lead us to of sacrifices? -^^^^^ ^j^^^ j^^ ^. j . 1. From the use made of the skins of beasts when as yet no permission had been given for the use of animal food. 2. From the fact that his sons, Cain and Abel, offered sacrifices, as though in sequence of parental precept or example, the one obeying God, the other inventing a false way. 3. From the fact that sacrifice was a universal custom of the patriarchs of ancient nations. It is difficult, if not impossible, to account for Divine ap- thc origiu aud prevalence of sacrifice as pointment. ^ leading element of worship throughout the world, except by supposing that it was appointed to Adam, in immediate sequence of his transgres- sion, as a symbolical foreshadowing of that atone- ment through which sin was to be forgiven. In the early history of the race, when language was but imperfectly developed, symbolic actions had a significance not easily appreciated at present. Indeed, they seem to have been a necessity to the expression of sentiments appropriate to the circumstances of sinful beings, and for the inculcation of truth adapted to their moral recovery. How could the sense of guilt be more emphatically expressed than by the offering of some valued but innocent animal, whose death indicated what was due from the offerer, and became at least the figure of a substitute for the sat- isfaction required by offended justice.'' No language comprehensible at that stage of human history could MORAL LESSON. 2/ SO fully set forth the deserts of sin and the idea of pardon through vicarious substitution as did the rites which accompanied the immolation of sacrificial vic- tims — the implied or uttered confession, the sprinkled blood, the consuming fire — the ascending smoke im- pressing the senses and overwhelming the mind with mysterious awe. Imagine the impression made when the first sacrifice was offered, when our first parents, conscious of having sinned, were dismayed by the divine rebuke, driven from Eden, and threatened with death. Death, as yet, was unknown to their experience, save in the moral change that had come upon themselves. They were now to have it illus- trated before their eyes. Stern authority directed the smiting of the lamb which, with endearing inno- cence, had sported around them, and behold its streaming blood, witness its unavailing cries and its struggling agonies ! " When, further, they had to go through the remaining process of the sacrifice, their hands reluctant, their hearts broken, and their souls crushed with the sad consciousness that these horrid things were the fruit of their sin, and yet contained the hope of their deliverance, who can imagine the intensity of their feelings.'^"* Yet herein was the moral lesson they were to learn themselves and to teach to their children, Dj^ine appro- through whom it was to descend through ^^^'°"- succeeding generations. There is nothing in the na- ture of animal sacrifices to justify the idea that they would have been invented and generally practiced among men apart from original divine authority. *J. Pye Smith on the Sacrifice and Priesthood of Jesus Christ, p. 9. 28 PATRIARCHAL SACRIFICES. Yet it is certain that the approbation of God was solemnly given to the sacrifices of Abel, Noah, Job, and Abraham, as we can not suppose it would have been had such acts sprung from the devices of their own hearts. Indeed, the divine acceptance may justly be considered as proof of the divine appointment, since in matters of religion man has not been left to the dictates of his own wild and changing fancy, but has been held strictly subject to the divine prerogative. The truth stated by Isaiah and repeated by our Savior may be accepted as a rule of equal and binding force under all dispensa- tions : " In vain do ye worship me, teaching for doc- trines the commandments of men."* If, therefore, we accept the theory that God appointed sacrifice to Adam as an acceptable mode of worship, it can read- ily be understood that from him it descended through the patriarchs to Noah, and that after the flood the descendants of Noah practiced, with more or less corruption, this custom of their antediluvian fore- fathers in the different continents which they pop- ulated. Thus the idea of expiatory sacrifice would have been handed down to all the nations that sprang from them, and we have an adequate explanation of the sacrificial customs found in every quarter of the globe. If, on the other hand, it be supposed that sacrifice, instead of having been divinely appointed, was in- vented by men, the difficulty of accounting for the universality of the practice and the general uniformity of its fundamental ideas still remains. This difficulty * Isaiah xxix, 13; Matthew xv, 9; Mark vii, 7. DESIGN AND POSSIBILITY. 29 can only be met by supposing that there existed in the constitution of humanity some moral necessity which prompted or some instinct which guided men to acts of worship, of which sacrifice was a frequent, if not a uniform outgrowth. This supposition is, in fact, necessary to account for the general continuance of the custom, even though divinely instituted, and is nearly tantamount to the simpler and more compre- hensive view that God appointed to men a duty based upon the moral necessities of their nature and the age of the world in which they lived. Certain it is that the ancients of all tribes and nations not only practiced the offering of sacrifices, but universally re- garded them as significant and efficacious in reference to man's highest and eternal interests. No ideas ex- pressed in all the writings of antiquity are more defi- nite than those of propitiation and pardon secured through the offering of sacrificial victims. Hence we may conclude that tradition, united with the pre- vailing consciousness of guilt and apprehension of punishment, diffused and fixed in the minds of men the fundamental idea of sacrifice as a propitiatory offering, notwithstanding the corruption with which it became obscured by the practices of those who perverted the knowledge of the true God into super- stitious reverence for gods of their own imagining. The Patriarchal dispensation is too often over-, looked, as though it were of minor importance, and only desisrned to be introductory to the J ^ -J Iinportance of Jewish, whereas it rested on a broader the Patriarchal basis than that which succeeded it, and, '^5'^"^^'""- had it been fully and faithfully improved, would have 30 FAITH THE ESSENTIAL ELEMENT. placed all people in a position as favorable as that afterward accorded to the chosen nation. The uni- versality of its sacrificial rites was designed to make all men familiar with the spirituality of God and the promise of a Redeemer. Imagine a pure, patriarchal worship every-where diffused with the growing populations of the earth, every family and tribe honoring God according to his original appointment, every patriarch an Abra- ham, every king a Melchisedec, and every nation anticipating the advent of a coming Deliverer. How effectually, if not speedily, might the world have been prepared for the restoration of the race to the for- feited favor of God ! We are informed in the Epistle to the Hebrews — xi, 4 — that the distinguishing excel- lence of Abel's sacrifice was faith. Indeed, faith in "the promises" "seen afar off" was an essential ele- ment of true patriarchal worship. One of the best Scriptural explanations of faith is in connection with Enoch, who "had this testimony that he pleased God. But without faith it is impossible to please him ; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb. xi, 6. Sacrifice was to the patriarchs the appointed mode of coming to God, and its right performance im- plied in the worshiper, i. An acknowledgment of the divine direction ; 2. His recognition of God's promise of the forgiveness of sins through the shed- ding of blood ; and, 3. Of the duty of presenting himself a living sacrifice — that is, of accompanying his outward offering with a sacrifice of the heart to THE CORRUPTION OF SACRIFICE, 3 I God. It is obvious that such a worship was what the world needed, and all that it needed at that stage of its history. But unhappily "the wickedness of man was great in the earth," and " every imagination of origb of idoi- the thoughts of his heart was only evil ^*''^" continually." That idolatrous corruption was the source and center of that wickedness which pro- voked the flood, and subsequently brought down the divine judgments upon Sodom and the cities of the plain, hardly admits of doubt. Yet the severest judgments proved insufficient to correct the down- ward tendencies of the race. A form of worship was, indeed, continued in the offering of sacrifices, but God was insulted by their being offered to beings and objects entitled neither to worship nor honor. Men seemed intent upon the monstrous idea of creating gods after their own groveling fancies. Not satisfied with the Creator's revelation of himself as a spiritual being, they "changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." Rom, i, 23, Thus innumerable systems of heathen worship were invented, and gods and images without number were contrived as objects of adoration, before which sacrifices were offered and divine homage paid. Out of the custom of sacrifice, whether pure or corrupt, sprang the idea and necessity of p^c^an priest- priests and a priesthood. At first the ''''°'^- father of a family, the chief of a tribe, or the king of a nation, officiated in a priestly capacity. But with the growth of nations it was natural that a 32 APOSTOLIC PORTRAITURE. class of men should be set apart as priests or sacri- ficers. Nor can it be doubted that the process of idolatrous corruption was rapidly promoted by the agency of appointed or self-constituted priests, who, for the sake of gain, or lust, or the vanity of distinc- tion, were ever contriving new schemes of error and deception, by which "they changed the truth of God into a lie, and worshiped and served the creature more than the Creator." Rom. i, 25. With what graphic fidelity does the apostle por- tray the consequences of this wicked perversion! I. Intellectually. "Professing themselves to be wise, they became fools." 2. Socially. "For this cause God gave them up unto vile affections, receiving in themselves that recompense of their error which was meet." 3. Morally. "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind to do those things which are not convenient, being filled with all unrighteous- ness, fornication, wickedness, covetousness, malicious- ness, full of envy, murder, debate, deceit, malignity," and such like evil passions and practices. While, therefore, the ingenuity of bad men was employed in making themselves and others worse, Satan tri- umphed in stimulating and multiplying those evil devices by which the hearts of men were darkened and their minds made insensible to the claims of the living God. At that early day did Satan establish his kingdom upon earth, and make himself, largely through idolatrous agencies, "the god of this world." By such combined influences of evit, numberless systems of idolatrous worship became diffused among ENORMITIES OF HEATHENISM, 33 the nations of the earth, and yet in all there contin- ued some idea of a promised deliverer. Diffusion and This idea was often vague, and even cor- consequences. rupt, yet it lingered down to the time when the wise men of the East were led forth by the star of Bethlehem to welcome the infant Savior. Nevertheless, the tendency of false religion, even though incorporating in itself some elements of truth, was to deteriorate in its character and influence. Thus men descended from the worship of fire and the heavenly bodies to the adoration of loathsome beasts and reptiles, from the sacrifice of animals to the murderous immolation of human beings, which was practiced with indescribable cruelty in every principal quarter of the heathen world.* Without dwelling upon the enormities of heathen- ism and the extent of its apostasy from the patri- archal worship, it is sufficient now to observe that its growing prevalence in the world a few centuries after the flood created the necessity of a second dis- pensation or divine appointment of religious wor- ship. This commenced with the call of Abraham, and culminated in the law and ordinances of Moses. The Mosaic dispensation, instead of being offered to mankind promiscuously, was committed to a par- ticular nation — primarily, indeed, to an individual from whom descended a nation — specially called to exemplify the divine precepts and to introduce the Messiah's kingdom. Under the Abrahamic covenant, down to the time of Moses, no peculiar forms of worship were instituted * See Comfort's " Moral Portrait of Man." 34 MOSAIC DISPENSATION. differing from the patriarchal mode of sacrifice. But the miraculous deliverance from Egyptian bondage gave occasion for an impressive revelation of the great moral law, and also for the prescription of a minute ritual of typical worship, designed to fore- shadow more definitely the great sacrifice provided in the counsels of infinite mercy to be revealed in the fullness of time. The Mosaic ritual required a specially appointed The Jewish pricsthood, culminating in the person and priesthood. officc of a high-pricst, who was eminently typical of the character and functions of the Messiah as an atoning Mediator. In this light the whole Jewish ritual assumes a Messianic significance,. while numerous events in the history of the nation become typical of more important events connected with the Christian dispensation. Through the agency of Moses, himself a type of Christ, the original rite of sacrifice was expanded into a system, every part of which portrayed symbol- ically the coming and the atonement of "the Lamb slain from the foundation of the world." For the enactment of the peculiar and complicated ceremo- nies of the second dispensation, a whole tribe — that of Levi — was set apart to the priesthood, while the office of the high-priesthood was confined to a par- ticular family — that of Aaron. This ordinance, re- quiring a special consecration of the priesthood, and prescribing their qualifications and mode of life, was full of significance.* It betokened, i. The exclusive proprietorship which God saw fit to exercise over the *Vide Exodus xxviii. DESIGN OF THE JEWISH PRIESTHOOD. 35 priestly office ; 2. The holiness of character which each representative of the office ought to maintain ; and, 3. The right of the priest to draw nigh to God in propitiatory acts of worship. This right, which under the patriarchal system had been common, at least to heads of families and of communities, was under the second dispensation withdrawn from all individuals not of the priestly office, even though patriarchs or kings, while sacrifice was limited to a single appointed place where the ark of the covenant was kept, first in the tabernacle, and afterward in the temple. Although the Jewish priests were chiefly employed in ritualistic services, yet not exclusively. They were also designed to be moral and rehgious teachers to the extent of illustrating, by their lives and by appro- priate expositions of the law, the will of God con- cerning the people. To what extent the higher ideas symbolized by the consecration and office of the Jewish priesthood were comprehended and appreciated by either the priests or the people can not with certainty be affirmed. That they were designed to be understood and might have been by all true Israelites is obvious ; that they actually were comprehended by many in each suc- cessive generation is the inference of charity, and yet that many of the priests, as well as of the people, were unfaithful to their high calling became a matter of oft-repeated record. But, criminal as was this un- faithfulness, it was not allowed to bring the counsels of God to confusion. To supplement the priesthood, and to improve 36 PROPHETIC OFFICE SUPPLEMENTARY, upon its moral character, prophets were raised up to occup}^ an intermediate position between The prophets. the material and ceremonial dispensation of Moses and the purely spiritual dispensation of Christ. They, in a far stronger manner than the priests of their nation, testified of the coming Mes- siah, and illustrated an important office which he was to bear — that also of a prophet. While, therefore, the priests were designed to symbolize the priestly office of the Savior and the prophets his prophetic functions, the prophets especially gave witness of his kingly office, styling him the King of Zion and the Prince of Peace. Thus it was that, by a series of sacred institutions and offices, the way of the Lord was prepared, and the Savior of men was introduced as the promised Shiloh to whom ''the gathering of the nations" should be. As all shadows fade away in the diffiision of a perfect and all-surrounding light, and as End of the Mo- ^ _ . . saic dispensa- all typcs disappear before their appointed antitypes, so in the actual coming of the Messiah the Jewish dispensation was brought to an end. In the offering of the great and only availing sacrifice which it was the office of all true antece- dent sacrifices to prefigure, the whole institution of sacrifices was brought to a close, and with it that of a sacrificing priesthood. Henceforth, as there was to be no more sacrifice for sin, emblems were no longer required to foreshadow such a sacrifice, nor any order of men to maintain a prefigurative ceremo- nial. On the contrary, the promise of an all-sufficient MINISTERIAL CHARACTER OF CHRIST, 37 sacrifice for the sins of tlie world which had been set forth during ages of types and prophecy having now become fact, the great work of all ministers of the true religion would necessarily be to make known the character and offices of the Redeemer actually manifested and "able to save to the utter- most all that come unto God by him." This change from priestly to ministerial service corresponded to that glorious provision of the Christian dispensation which confers upon every true believer a spiritual priesthood — that is, the right, previously limited to patriarchs and priests, of offering full and perfect worship to God whenever pleading the merit of the atoning blood. In order to a just conception of the religious ofBces of the Christian dispensation, it is necessary to conceive clearly and correctly of The Ministe- rial Character of Christ. A summary state- ment of that important subject seems, therefore, to be required in this connection. The ministry of our Lord Jesus Christ upon earth was not limited to a single phase of character. On the other hand, he in whom "all fullness dwelt" illustrated the highest perfection of the several char- acters involved in his Messiahship, especially those of Prophet, Priest, and King. Nor did these charac- ters in any degree conflict with each other. ■' '^ Harmony ot On the contrary, they blended together in the Messianic beautiful harmony, and jointly co-operated for the full accomplishment of our Savior's glorious mission. The prophetic office of the Messiah was first in 38 MESSIANIC OFFICES ETERNAL, order, as an appropriate introduction to that of the great High-Priest of our profession, while his kingly functions were only assumed in full after his resurrec- tion and ascension. As a prophet Christ connected his mission with that of Moses, Elijah, Isaiah, and all the true seers of Israel. As a priest he fulfilled all the types of fornler dispensations, and by the offering of himself made the one only availing sac- rifice for the sins of the world. As the Prince of Peace he founded an everlasting kingdom, and of the increase of his dominion there is to be no end. None of these phases of Messianic character were limited to the Savior s earthly sojourn. Plis prophetic office still remains to give authority to revealed truth, to send forth and accompany its living teachers, and to sanction and supplement their work by the gift of the Holy Ghost. His priestly office culminated not in the offering of Calvary — great and glorious as that work was, it was part of his humiliation — but in his exalted character as Mediator and Intercessor "on the right hand of the throne of the majesty in the heav- ens." As a king his earthly crown was composed of thorns. In his exaltation he not only reigns King of saints, but sways the scepter of dominion over the principalities and powers of the heavenly world. As related to the spread of his kingdom upon earth, his own teaching, office, and that of his min- isters rises superior to the power of the sword or the onset of armed hosts. His priestly functions are reserved to himself As from the period of his suf- fering upon the cross there remained no more sacri- fice for sin, no legitimate priesthood could any longer AN IMPORTANT STUDY. 39 exist upon earth. Hence his disciples were not called to be priests, but ministers of the New Testament, servants of the heavenly King, heralds of the salva- tion secured through his everlasting priesthood and eternal sacrifice, and pastors of the flock of whom it is his "Father's good pleasure to give them the kingdom." Ministers of the Lord Jesus Christ should study well these several phases of his character as a means of discriminating clearly between those human func- tions of the Messiah in which it may be their duty to follow in his steps, and those divine offices in which all attempts at imitation are grossly sacri- legious. Among the earliest distinct prophecies of a coming Messiah given to the children of Israel Christ a was that recorded by Moses — Deuteron- p^op^^^- omy xviii, 15:" The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy breth- ren like unto me ; unto him shall ye hearken." The triumphant quotation of this prophecy, both by Peter at the Pentecost, and by Stephen before the high- priest and the council at Jerusalem, completed the identification of Jesus of Nazareth as the Prophet foretold by Moses. Prophecy, as illustrated in the Scriptures, involves two principal and leading functions — the office of in- struction and the foretelling of future events. These functions were more or less blended together in the character of the Jewish prophets, and also developed in greater proportions at different periods and by dif- ferent individuals. Moses, the great leader of Israel, 40 CHRIST THE IMMANUEL, has been denominated the prophet of the law, since his most prominent work was the promulgation of God's will as to human duty. Nevertheless, Moses prophesied of Christ, distinctly predicting his advent and office, while the ceremonial law, in all its partic- ulars, was designed to prefigure the Mediator of the new covenant and his work. Each of the greater and minor prophets of the Jews had some striking characteristic more or less prefigurative of the prophetical character of Christ. Thus, as Moses declared the will of God uttered on Sinai, so Christ brought to the world God's message of love in the everlasting Gospel, which is "the law of the Spirit of life." If Samuel, Elijah, and Elisha were the prophets of God's vengeance against idola- try and sin, so Christ came to denounce the divine wrath against every form of iniquity, even though concealed in the thoughts and desires of the heart. If Isaiah was the evangelical prophet, Christ was himself the promised Immanuel. If Jonah was the prophet of repentance and Jeremiah the prophet of tears, Christ was greater than Jonah in preaching repentance to the Jews, and greater than Jeremiah in weeping over the coming doom of Jerusalem. If, amid the rigors of foreign captivity, Ezekiel was a prophet of consolation and Zechariah a prophet of the restoration of Israel, so Christ predicted not only tribulation to his followers, but a glorious deliv- erance in the end, and the reward of blessedness in heaven. If Malachi was a prophet of the second temple, so Christ was the prophet of the new cove- nant, and the promiser of the New Jerusalem, and THE GREAT TEACHER, 41 of the temple of God "made without hands, eternal in the heavens." When upon earth Christ proved himself to be indeed "a teacher sent from God," and Christ as a as the ages roll along the world more '^^^<^^^*'- distinctly recognizes him as by eminence the Great Teacher. In this capacity his work was both im- portant and manifold. He authoritatively explained and illustrated the connection between the old and the new dispensations, and, as in the sermon on the mount, showed how the law merged into the gospel, and how the gospel improved upon the law. In conformity with the gospel scheme, he introduced the new law and gave the new commandment of love. Also, in accordance with antecedent prophecy, he himself proclaimed the glad tidings of great joy designed for all people, announcing liberty to the captives of sin, and the opening of the prison-doors to the bondmen of Satan. As a teacher Christ spake as never man spake, and his words were confirmed to those present by the miracles which he wrought, and to all subsequent ages by his predictions of future events. While his prophetic utterances differed from most of the prophecies of former ages in relating to events near at hand, they were also characterized by the orderly and specific manner in which he detailed cir- cumstances which could only have been foreseen by the eye of omniscience. Thus, with historic minute- ness, he foretold the destruction of Jerusalem and the dispersion of the Jewish nation. With equal signifi- cance, under the figure of a temple, he foretold his 42 GF THE TRIBE OF JUDAH. own crucifixion, and his resurrection on the third day. He made known to his disciples the distresses and persecutions which awaited them, but at the same time cheered them with the assurance of the certain estabUshment and ultimate triumph of his kingdom upon earth, and the everlasting reward of its subjects in the life to come. Christ also foretold the fact of his own second coming at the end of the world, and portrayed as no other prophet ever could do the fact and the scenes of the future judgment. Christ's prophetic office was continued after his as- cension in the gift of direct inspiration to the apos- tles, and in the bestowment of the Holy Ghost as a comforter and guide for his true followers to the end of time. But when, in the fullness of time, God sent his ThePriesthood Son to rcdccm the world, he not only ofchnst. g^^,g j^lj^ ^Q ^g ^ prophet and a teacher — he also created him a priest. The Epistle to the Hebrews gives us full and specific instruction in ref- erence to the priesthood of Christ. He was not a Jewish priest after the law of a carnal command- ment, and hence not of the tribe of Levi, but of the tribe of Judah. He was not of the order of Aaron, raised up for a ceremonial ser\dce, but of the order of Melchisedec, who combined the priestly and the kingly office in one person, and was thus superior to Abraham. "After the similitude of Melchisedec," he received special appointment from the most high God, and as, in a modified sense, Melchisedec was a priest forever, being the last of his class, so Christ, in an absolute sense, was made a "high-priest forever," GLORIOUS TITLES. 43 "after the power of an endless life." The patriarchal and Jewish priesthoods, those of Melchisedec ancf Aaron, were designed to prefigure the priesthood of Christ, and ultimately to merge in that office as not only superior to both, but as the only office of intrin- sic value in the great plan of redemption. They were symbolical, their highest virtue being "to serve unto the example and shadow of heavenly things." " But now he [Christ] hath obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises." Hebrews viii, 6. The Scriptures apply to our Lord Jesus Christ various terms indicating the dignity and the essen- tial importance of his priestly office. They speak of him as a "priest," and affirm the unchangeability, as well as the eternity, of his priesthood. They also call him the "High-Priest," "the Apostle and High- Priest of our profession," "a great High-Priest," "an High-Priest higher than the heavens," "Minister of the sanctuary and of the true tabernacle which the Lord pitched and not man," "the Surety of a better covenant," "He that sanctifieth," "our Forerunner," "Mediator," "Intercessor," "Savior," and "the Au- thor and Finisher of our faith." Such a priest- hood, having been planned in the economy of grace and regarded as efficacious "from the foundation of the world," may be pronounced the first, only, and everlasting agency of man's redemption. But not only was the office created and assumed ; its contemplated function was fulfilled. In the capacity of such a High-Priest Christ made a sacrifice of 44 CHRISrS HUMILIATION. himself to put away the sins of the world. Hebrews Ix, 26. Christ's sacrifice may be said to embrace the aggre- christ's sacri- gatc of his humiliation, insults, and suffer- ^^^- ings while upon earth. Although "being in the form of God, and thinking it not robbery to be equal with God," he humbled himself in the in- carnation "in the likeness of men," that he might become "obedient unto death, even the death of the cross" — that is, a death of sacrifice. In pursuance of this great and benevolent design "he made him- self of no reputation, and took upon him the form of a servant." He was "born in a manger," he was "dressed in swaddling-clothes." "He was tempted of the devil." Though he "went about doing good" and fulfilling all righteousness, "he endured great contradiction of sinners." Christ "pleased not him- self," but bore meekly the reproaches of the ungodly. Having come "to give his life a ransom for many," he had a fearful "baptism to be baptized with," and "he was straitened until it was accomplished." "It pleased the Lord to bruise him and to put him to grief" when "his soul was made an offering for sin." In Gethsemane, "being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling down to the ground." Thus he poured out his soul unto death, and, though inno- cent, "was numbered with the transgressors, that he might bear the sin of many." But it is specially to be observed that Christ's sacrifice culminated in his ignominious death. He "died for our sins according to the Scriptures." As HIS SHED BLOOD. 45 "our Passover he was sacrificed for us." i Cor. v, 7. " Christ died for the ungodly. . . . While we were yet sinners Christ died for us." Romans v, 6, 8. " Christ loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savor." "By the suffering of death he by the grace of God tasted death for every man, that through death he might destroy him that had the power of death, that is the devil." Heb. ii, 14. He it was "that came from Edom, with dyed gar- ments from Bozrah." "He was red in his apparel, and he trod the wine-press alone." "Surely he bore our griefs and carried our sorrows. He was wounded for our transgressions, and by his stripes we were healed." (See Isa. Ixiii and liii.) In all these dis- tresses he was the Messiah of prophecy that was to be "cut off, but not for himself," but rather that he might "confirm the covenant with many," and cause the whole routine of " sacrifice and oblation to cease." Daniel ix, 26. " He laid down his life for the sheep." "The cup which his Father gave him he drank." " He laid down his life that he might take it again." "No man took it from him, but he laid it down of himself" "He purchased the Church of God with his own blood." "That he might sanctify the people with his own blood, he suffered without the gate." Heb. xiii, 12. As "without the shedding of blood there could be no remission" of sins, and as we could not be redeemed with corruptible things, Christ offered in our behalf "his own precious blood." Hence all the redeemed from under the several dispensations 46 THE CRUCIFIXION, will ultimately be enabled to join in praise and thanksgiving "unto Him that loved iis and washed us from our sins in his own blood," saying, "Thou wast slain, and hast redeemed us to God by thy blood." Rev. v, 9. As reahty usually differs from ceremony, so it is not wonderful that the sacrificial offering of our great High-Priest was far removed from the forms with which typical sacrifices had been invested. Jews and Gentiles, the multitude of Jerusalem and the soldiery of Rome, participated in the outward act of the Savior's crucifixion, and yet his life was voluntarily surrendered with a prayer for the forgive- ness of those murderers whose joint act represented the wide world. By this coincidence not only the reality, but the extent of the atonement, was sig- nificantly set forth in accordance with the apostolic statement that " He is a propitiation for our sins, and not for ours only, but for the sins of the whole world." I John ii, 2. Although human wisdom could never have devised such a plan, yet in its execution we may see its adaptation to the great object of man's redemption in many particulars. It maintained the claims of divine justice against the transgressors of a holy law, and thus upheld the honor and majesty of the divine government. In so doing it opened a way for the exercise of mercy toward sinners, enabling God at once to be "just and yet the justifier of him that believeth in Jesus." Having thus become a \ broad and solid foundation for the overtures of the gospel to a ruined race, the sacrificial death of THE EXALTATION. 47 Christ was at once recognized by the apostles and early Christians as the great center of that system of truth designed to make men free from the bond- age of error and the power of Satan. Although in his one offering on the cross Christ forever perfected his atonement for sin, yet conform- ably to the analogy of the Jewish high-priest, who entered once every year into the holy place with the blood of sacrificial victims, Christ entered "into heaven itself now to appear in the presence of God for us." Thus it was in the character of a sacrificing and accepted High-Priest that Christ was exalted as a Mediator at God's right hand. In that capacity he is the "Mediator of the New Testament," thus fulfilling the office which he affirmed of himself, saying, " I am the way, and the truth, and the life ; no man cometh unto the Father but by me," John xiv, 1 6. But our risen and ascended Savior not only acts as a mediator in our behalf, but also as an intercessor. The apostle Paul says, Romans viii, 14, "Who also maketh intercession for us ;" and, Hebrews vii, 25, "Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Thus from the word of God it appears that the priestly functions of our exalted Savior are those by which our salvation is provided and eternally secured. This scriptural view of the actual and perpetual priesthood of Christ is in itself a complete refutation of all theories of a continued human priesthood under the Christian dispensation, save in the spiritual privi- 48 THE END OF SACRIFICE. lege conferred upon all true believers of being kings and priests unto God. Rev. i, 6 ; v, lo. Christ appointed no officiating priests for the rea- son that following him there was no occasion for priestly services. He chose, taught, and trained dis- ciples, and when, after his resurrection and before his ascension, all power had been given unto him in heaven and in earth, he commissioned them to go into all the world and preach the gospel to every creature. He commanded them to "go teach all nations," to "feed his lambs," and to "feed his sheep," but in no word nor by the remotest allusion did he intimate the propriety or the possibility of their assuming sacerdotal functions or titles. To complete a just view of the offices and author- ity of Christ as the Messiah, we must briefly regard him as a prince and a king, as well as a prophet and a priest. The prophetic annunciations of the kingly office Christ's kingly of thc Mcsslah had been so numerous and office. specific that the Jews not only accepted it as a nation, but contented themselves, in view of it, to lose sight of the corresponding offices the Messiah was to sustain. Indeed, they allowed their selfish and carnal hopes so to distort their expectations of the regal character of the Messiahship as to render them unable to recognize its true characteristics when manifested. Although during the humiliation of the Son of God a veil was thrown over his kingly office, yet that office, which was to be fully assumed in due time, was clearly asserted from the moment of his incarnation. THE KING OF ZION. 49 When the angel Gabriel announced to Mary the birth of Jesus, it was distinctly declared, "And he shall reign over the house of Jacob forever, and of his kingdom there shall be no end." Luke i, 33. "When Jesus was born in Bethlehem of Judea, be- hold there came wise men from the East to Jerusa- lem, saying. Where is he that is born King of the Jews?" Matthew ii, 2. John records a significant popular tribute to the royal character of Christ, notwithstanding the preju- dices of the leaders among the Jews. " Much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm-trees and went forth to meet him, and cried, Hosanna, blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when he had found a young ass, sat thereon ; as it is written, Fear not, daughter of Zion ; behold thy king cometh sit- ting on an ass's colt." John xii, 12-16. The disciples themselves were slow to comprehend the full glory of the Savior's character, but as his earthly career drew near its close they were enabled more clearly to discern the King in his lowliness. On one occasion "when he was come nigh, even now at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God for all the mighty works that they had seen, saying. Blessed be the King that cometh in the name of the Lord ; peace in heaven and glory in the highest." Luke xix, 37. In various ways Christ himself asserted his own kingly character. He repeatedly spoke of his king- 5 50 A PRINCE AND A SAVIOR. dom. In predicting the final judgment he said, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory." Matthew xxv, 31. "And Jesus stood before the governor, and the gov- ernor asked him, saying, Art thou the King of the Jews ? And Jesus said unto him. Thou sayest." Matthew xxvii, 11. "Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou say- est that I am a king. To this end was I born, for this end came I into the world, that I should bear witness unto the truth." John xviii, 37. "And Pilate wrote a title and put it on the cross. And the writ- ing was, Jesus of Nazareth, the King of the Jews." John xix, 22. From and after the descent of the Holy Spirit on the day of Pentecost the disciples had a clearer con- ception than before of all the glories of the Savior's character, and did not scruple to proclaim them, not excepting his kingly office. Peter declared unto the multitude the prophecy of David that God "would raise up Christ to sit on his throne," saying unto them, "Ye denied the Holy One and the Just, and desired a murderer to be granted unto you ; and killed the Prince of Life whom God hath raised from the dead, whereof we are witnesses." Acts iii, 15. With equal clearness, on another occasion, the same apostle declared of Jesus, "Him hath God exalted with his right hand to be a Prince and a Savior to give repentance to Israel and forgiveness of sins." Acts V, 31. Paul in his epistles makes repeated and striking THE KING OF GLORY, 5 I allusions to the exaltation of Christ and to his king- dom, declaring his superiority not only to men, but to angels. "Of the angels he [God] saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith. Thy throne, O God, is forever and ever: a scepter of righteousness is the scepter of thy kingdom." Heb. i, 7, 8. John in the Revelation foresees the day when "the king- doms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever." Rev. xi, 15. He also declares him to be "Lord of lords and King of kings." xvii, 14. "And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords." xix, 16. When this our glorious King "ascended up on high, he led captivity captive, and gave gifts unto men. . . . And he gave some apostles, and some prophets, and some evangelists, and some pas- tors and teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." Eph. iv, 8, 11-13. But among all these great gifts no mention is made of a priesthood of any form or de- no succession gree. Thus we see that all the Messianic lX>^ offices harmonize in the grand idea of a or possible. completed and sufficient sacrifice for man's redemp- tion, following which there was neither necessity nor propriety for the continuance of a priestly office upon earth. Hence it may be safely inferred that, 52 PRIESTHOOD A USURPATION. by whomsoever the name and pretense of a hie- rarchical or sacrificing priesthood has been introduced into the Christian Church, it has been done without authority, and by a blasphemous intrusion upon the office and prerogative of the Savior of mankind. Nor is it strange that such a pretense, whenever success- fully imposed upon the credulity of professing chris- tians, whether in ancient or modern times, has been followed by the corruption of Christianity and the many evils attendant upon that unhappy result. CHRISTS ORDINANCES. 53 CHAPTER I. THE CHRISTIAN MINISTRY AS INSTITUTED BY CHRIST, THE HEAD OF THE CHURCH AND FOUNDER OF THE NEW DISPENSATION. THE foregoing sketch brought us to that great event of the world's history which antecedent prophecy had so long foretold — the manifestation of the Redeemer of mankind, to whom all types, whether in offices or in ordinances, had pointed from the moment of the fall. From that period every Christian must recognize the Lord Jesus Christ as the sole and authoritative head of his own Church. That Church is the kingdom of God, which he intro- duced and established among men. In him we also discern the inherent and regal right of prescribing whatever ordinances or offices were necessary to the extension and perpetuation of the Church in the world. As to ordinances, we find that he only appointed baptism, to be the initiatory rite of the Church, and the Lord's-Supper as a sacred commemoration of his own death after the ancient manner of celebrating one of its principal types, the Passover. These sim- ple but solemn ordinances were designed to substitute forever the ceremonial ritualism of the Jews, to which there no longer remained any significance except in 54 THE CALLING OF HIS DISCIPLES. retrospect. But for their celebration no priesthood was required, consequently none was appointed. Christ's disciples came not from the tribe of Levi, and upon the apostles there was enjoined only a spiritual min- istry specially adapted to the propagation of the truth and the edification of the Church. Herein the supe- riority of the Christian system appears. A ritualistic priesthood necessarily revolved about the altar of the tabernacle or the temple. The Christian ministry was free to go to the ends of the earth, and, indeed, was commanded to go "into all the world and preach the gospel to every creature." In respect to the proper character and functions of the ministry of the New Testament, nothing can be so instructive and authoritative as our Savior's own example and precepts. Among the earliest acts of his public ministry was the calling of his disciples. In Matthew iv, 18-21, we have this interesting record : *'And Jesus, walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And he saith unto them. Follow me, and I will make you fishers of men. And going on from thence he saw other two brethren, James the son of Zebedee, and John his brother, and he called them." These instances of individual call- ing are doubtless examples of what occurred in the case of the other disciples. That of Matthew is re- corded Matthew ix, 9. After having chosen and called his disciples, the Savior proceeded to give them instruction, and to clothe them with power for their work. In fact, no THEIR INSTRUCTION. 55 inconsiderable portion of Christ's earthly ministry had a primary, if not in all cases a direct reference, to the instruction of the twelve disciples preparatory to their being commissioned as his apostles. He instructed them in the great principles of revealed truth, in the nature of the kingdom of heaven, and the means of promoting it. He taught them by daily intercourse and conversation, by expositions of the word and providence of God, by miracle and proph- ecy, and by his own constant example as a preacher and "a teacher sent from God," and he expressly commanded them, "What I tell you in darkness that speak ye in the light, and what ye hear in the ear, \i. e., privately,] that preach ye upon the housetops." Nor was his instruction to the twelve merely theoret- ical. After a period of preliminary training he gave them work to do in co-operation w^ith himself As the demonstration of his true Messiahship was an important part of his personal mission, so he endowed them to some extent with miraculous powers, to be employed for the welfare of men and the conviction of the people. "And when he had called together unto him his twelve disciples, he besjan to send them ^ ^ First public forth by two and two, and gave them missio^i of the power against unclean spirits to cast them out, and to heal all manner of sickness and all man- ner of disease. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not ; but go rather to the lost sheep of the house of Israel, and as ye go preach, saying. The kingdom 56 THEIR MINISTRY. of heaven is at hand. Heal the sick> cleanse the lepers, cast out devils ; freely ye have received, freely give. . . . He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward." Mat. x, 1-8, 40, 41. Subsequently, as if to show that the Christian min- Mission of the istry was not to be limited to the apostles, seventy. ^j^^ Savior appointed seventy of his other disciples, and gave them instructions for a similar mission. "After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place whither he himself would come." "And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. . . In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes : even so, Father, for so it seemed good in thy sight." Luke x, i, 17, 21. Aside from instructions on special occasions, the Savior's frequent precepts in reference to ministerial duty were luminous and emphatic. "Say not ye The moral har- thcrc are yct four months, and then com- vest-fieid. g^j^ harvest } Behold I say unto you, Lift up your eyes and look on the fields, for they are white already to the harvest. And he that reapeth receiveth wages and gathereth fruit unto life eternal; both he that soweth and he that reapeth rejoice together." John iv, 35, 36. "Then saith he unto his disciples, The harvest truly is plenteous, but the THEIR AUTHORITY. 57 laborers are few; pray ye therefore the Lord of the harvest that he will send forth laborers into his har- vest" Matthew ix, 37, 38. "Moreover, if thy brother shall trespass against thee, go and tell him his fault between Mode and au- him and thee alone ; if he shall hear thee, chrrch ° disd- thoii hast gained thy brother. But if he p'™^- will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established ; and if he shall neg- lect to hear them, tell it unto the Church ; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican ; verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven." Matthew xviii, 15-18. When examined in its proper connection and scope this oft-perverted passage explains itself as convey- ing neither more nor less than a judicious pastoral authority for the government of the Church upon earth, which is the appointed agency of human train- ing for a home in heaven. "Abide in me, and I in you ; as the branch can not bear fruit of itself except it abide in Tests of chai- the vine, no more can ye except ye abide ^^*^''- in me. I am the vine ; ye are the branches. He that abideth in me and I in him, the same bringeth forth much fruit ; for without me ye can do nothing. . . . If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. , . . 58 THEIR INSTRUCTIONS. Henceforth I call you not servants, for the servant knoweth not what his lord doeth ; but I have called you friends, for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain ; that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye love one another." John XV, 4-17. "A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." John xiii, 34, 35. "If the world hate you, ye know that it hated me before it hated you. If ye were of the Ministers must "^ be prepared for world, thc world would lovc his owu ; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you. The servant is not greater than his lord. If they have persecuted me, they will also persecute you. . . . But this cometh to pass, that the word might be fulfilled that is written in their law; They hated me without a cause. But when the Comforter is come whom I will send unto you from the Father, he shall testify of me ; and ye also shall bear witness, because ye have been with me from the beginning." John XV, 18-27. "I have yet many things to say unto you, but ye can not bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all CHRIST S PRAYER. 59 truth: ... he will show you things to come. He shall e^lorify me: for he shall receive _ . , . ^ -^ Christ s in- of mine, and shall show it unto you. All stmctionsgrad- things that the Father hath are mine : therefore said I, that he shall take of mine, and shall show it unto you." John xvi, 12-15. "These words spake Jesus, and lifted up his eyes to heaven, and said. Father, the hour is prayer for his come ; glorify thy Son, that thy Son also ™""st^''s- nay glorify thee: ... I have manifested thy name unto the men which thou gavest me out of the world ; thine they were, and thou gavest them me ; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me ; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them. . . . Sanctify them through thy truth : thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. . . Neither pray I for these alone, but for them also which shall believe on me through their word ; that they all may be one ; as thou. Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me." John xvii, 1-2 1. The institution of the supper of our Lord has been claimed by the Roman Catholic Church^' as an appointment of the apostles to a priestly office, and to the task of offering sacrifices. In what absolute * See page 92. 60 DISCIPLES TO BE WITNESSES. contrast to such assumptions is the simple and con- current narrative of the evangehsts and the apostle : "And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying. This cup is the new testament in my blood, which is shed for you." Luke xxii, 19, 20. See also Matt, xxvi, 26, 27; Mark xiv, 22-24; ^^