Return to History of the PriesthoodB

In order to take a correct view, and give a true account, of the priesthood in this age, I deem it necessary, by way of introduction, to make a few remarks upon the condition of the world, at the time our Saviour made His appearance in the flesh. Perhaps there never was a nation in a more deplorable condition than the Jews were at this period; their national affairs were in a confused state, and their ecclesiastical institutions were not less deranged. And there is nothing better authenticated, than the fact, that the Jews at this period had corrupted the priesthood, and were under a broken covenant. For several years previous, and also at this time, they were divided into various religious factions, and in consequence of which, there was a perpetual scene of contention and disputation. They in a manner rebelled against God, who in part withdrew His Spirit from them. It is true, they professed faith in the law of Moses, and the writings of the prophets; but they previously adopted the unwarrantable prac- [page 39] tice of construing them to suit their own views and purposes; hence, as one man's or set of men's interpretations did not suit others, there arose violent contending parties, which finally resulted in the organization of the Pharisee, Sadducee, Essinee, and other societies. But it is very singular, that notwithstanding their degenerate condition, they, were in earnest expectation, looking for the immediate appearance of the Messiah; but their nations with regard to the manner He was to come, were incorrect. The prevailing opinion was, that He would come in the majesty of His power, that is, in great pomp and splendor, and with an air of triumph ascend the throne of David, remove the yoke of bondage from the Jews, restore the kingdom to Israel, and then reign as King of kings, and Lord of lords. These bring their most sanguine expectations, they thought it too humiliating, for them to stoop so low as to receive the quiet, meek, and humble Son of God, who after the flesh, originated in a family that were in indigent circumstances. Indeed, with a pompous air, they disdained the idea, of receiving a Messiah that was cradled in a manger, and who was the reputed son of a carpenter. In their pride they were blinded, and did not see that some of the most plain predictions of the prophets, were being fulfilled daily before their eyes: and in their haughtiness they ascended the pinnacle of self-righteousness; but they became giddy, and tottered to ruin, and fell with a most tremendous crash; and the most of them were laid low in the dust, and the few that were left, were reduced to a most dejected condition.

Christ accused them of making void the law through the tradition of their elders, and of teaching for doctrine, the commandments of men. They certainly amalgamated numerous traditions, and superstitious ceremonies with the law, and probably created new ecclesiastics; and thus by degrees changed the law, infringed upon the stipulations of the cove- [page 40] nant, and corrupted the priesthood, till all had lost their efficacy; or in other words, were made void. I wish to be understood, as speaking of them in a national capacity, and not individual; for it is evident, several retained their integrity, and obeyed the commandments of God, according to the best knowledge they had; but they were so far in the minority, that they had not the power to reform the nation.

It is evident the priesthood, the Pharisees, and other sects of this age had, was an assumption, or a corruption of the one given to their fathers. And it appears, they had so completely broken the covenant the Lord made with all Israel at the time they were in the wilderness of Sinai, and corrupted the office of the priesthood to such an extent, there was no authority that God acknowledged as valid, left among them to administer the law, except it was continued down through the immediate progenitors of John the Baptist. But from the whole account of John, I infer that the office of the priesthood was renewed to him, and that an angel of God consecrated him to it: for it is said, "the spirit and power of Elias was given to him," that is, he received his priesthood, or authority from Elias. Josephus corroborates this idea by recording the fact as I mentioned in the preceding chapter, that the Urim and Thummim ceased to shine, or perform its office, about one hundred and fifty years before Christ. This instrument or oracle particularly belonged to the priests; but as soon as they transgressed and corrupted their priesthood, it ceased to shine; hence, it appears, that some time before Christ made His appearance, they broke the covenant, and lost the necessary authority to legally or effectually administer the law. That there was a regular lineal succession of priests, who nominally held this authority, I do not pretend to deny: but the idea is, they corrupted it to such an extent, that God would not bless them; or in other words, it in a great degree, lost its efficacy.

[page 41] That, which was handed down through the immediate progenitors of John, was probably the most pure, yet it seems, there was so much defect, that in order for him to accomplish his mission, it was necessary for it to be renewed to him from heaven, or from a pure source.

The Gentiles at this period were In a state of idolatry, and without knowledge of God; and the Jews were in an apostate condition: and thus the whole world, were in darkness, and the only way God could establish his kingdom on earth again, was by renewing the covenant of priesthood; or in other words, to restore it to His saints.

Now the great and grand object Christ had in view, in appearing to the world in the manner in which he did, may be summed up in one idea, and that is, the redemption of the fallen race of mankind. But it is an established principle in the economy of God and man, that whatever is first in conception is the last in execution; for instance, a man conceives the idea of building himself a mansionhouse: the object he has in view, is a comfortable and permanent dwelling place; but all the toil and mechanical operations, are antecedent to his inhabiting this building: so it is, with regard to the great redemption of man, and his induction into the everlasting kingdom of heaven to enjoy eternal happiness, which was the first and great object conceived of in the mind of God, with regard to the affairs of man; but it was necessary that many preparatory works should go before its consummation.

The works that Christ came to perform preparatory to the completion of the above work, were first, to establish His kingdom, or reorganize it on earth, and to make known the gospel or in full the plan of salvation; secondly, to be an example of piety, patience, and righteousness; thirdly, to be offered upon the cross as a sacrifice to atone for the sins of man. The divinity of Christ does not particularly come [page 42] within the province of my history; but I will here take the liberty of saying, that myself, and the society to which I belong, are firm believers in this doctrine, and that in a scriptural sense, "He is God manifest in the flesh."

Now as the kingdom of God, is inseparably connected with the holy priesthood, I deem it prudent, in order that there should be no misunderstanding, to make a few remarks about the manner in which it exists. I have already said, that it consists of an organized government; but some dispute this, and on the contrary contend that it only consists of the individual enjoyments of the righteous; or in other words, it is the Spirit of the Lord shed abroad in their hearts. If this latter idea is correct, any labor in search of the kingdom of God as being an organized government on earth, would be fruitless. Those who attempt to sustain this idea, assert that the kingdom enters the heart of man, instead of him being required to be inducted into it; and for evidence to prove such a preposterous notion, they refer to the following declaration of Christ: "For behold, the kingdom of God is within you." (Lu. 17: 21.) Any person will discover from the context, that Christ addressed these words to the Jews, and in particular to the Pharisees; therefore, the word "you" personates them, and we cannot consistently say, the Spirit of God dwelt in their hearts; for they were wicked in the extreme. But the matter stands thus, Christ came into the world, was clothed with this royal priesthood from heaven, and was literally a King, and Lawgiver: He chose his disciples from among the Jews, and commissioned them with the proper authority to act in His name; hence, to say the least, the kingdom of God actually existed in embryo in the midst, or within the bounds of the nation. This saying "within you" may be with propriety read among you, or within the bounds of your domain. I will examine one more passage with reference to [page 43] the above idea of the kingdom of God: which will suffice for the present, it reads thus: "Jesus answered, my kingdom is not of this world." (Jne. 18:36.) In the patriarchal dispensation, as I have before mentioned the people of God were a distinct and separate people by themselves, they lived together, that is, in a city or country, where they could enjoy each other's society, and of course, they possessed the territory. Their government was a triunion of ecclesiastical, civil, and military power, yet all were under the supervision of their king, who reigned by virtue of the holy priesthood; however, Abraham, Isaac, and Jacob, owing to their circumstances were pilgrims and strangers in a strange country; but it was not so with their posterity, who were under the guidance of Moses and Joshua, led out of Egypt, and located in the land of Cannaan. The government established for them, was ecclesiastical; and the territory they possessed, was the above land. Jacob prophesied: "The sceptre shall not depart from Judah, nor the lawgiver from between his feet, until Shiloh come." (Gen. 49:10) About the time Christ appeared, the reign of government was taken from the legal successor of David, and given to Herod the Idumean, and the Jews had corrupted the priesthood; therefore, every thing was in a state of derangement. They expected, that when Christ should come, He would restore the kingdom to Israel, which He offered to do; for said He: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not." The apostles supposed the time had come for the kingdom to be restored to Israel: for they interrogated Jesus thus: "Lord wilt thou at this time restore the kingdom to Israel?" He answered them as follows: "It is not for you to know the times or the seasons, which the Father hath put [page 44] in His own power." It appears, all those who believed Christ to be the true Messiah, supposed the time had come to fulfill the prophecy of Daniel concerning the kingdom of God, who speaking of the Son of man says: "And there was given Him dominion, and glory and a kingdom, that all people, nations, and languages should serve and obey Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom, that which shall not be destroyed." "But the saints of the Most High shall take the kingdom, and possess it forever, even forever and ever." When this is fulfilled, Christ will subject the whole earth to Himself, which will be the territory of His kingdom, He will then reign King of nations as He now reigns King of saints. With the expectation, that the time had arrived for all these things to be fulfilled, they were for taking Him, and by force place Him, upon the throne of Israel.

Jerusalem is to be the seat of government when the Lord gathers Israel from their long dispersion, and restores the kingdom to them; but as the Jews rejected Christ, and when He was willing to gather Israel they would not; therefore, the time for the establishment of the glorious kingdom of God, when the kingdoms of this world shall become the kingdom of Christ, was postponed till they are sufficiently punished for their wickedness, and are willing to receive Him; therefore, Christ said: "And they shall fall by the edge of the sword, and shall be led captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." (Lu. 21:24) He said on another occasion: "The kingdom of God shall be taken from you and given to a nation, who shall bring forth fruits thereof." (Mat. 21:43.) Again: "And when he was come near, He behold the city and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but [page 45] now they are hid from thine eyes." (Lu. 19:41, 42.) Things that pertained to their peace, were the kingdom of God, that Daniel and other prophets, have said so much about, and the restoration of those Israelites who were scattered among the distant nations. The new covenant, the prophets have so frequently mentioned, that the Lord is to make with the house of Israel, was delayed; and indeed, all these glorious events before mentioned, were postponed till the last days, or till the Lord shall receive Israel again to mercy; therefore, the only kingdom Christ established on earth in that day, was His spiritual one; or in other words, only the spiritual part of it, which was disconnected with local, and territorial affairs; for this reason, His kingdom was not of this world. Christ was not of this world, the priesthood was from heaven, and the organization of the kingdom pertained only to those things which are connected with the spiritual salvation of mankind; therefore, it may be emphatically said, His kingdom was not of this world; but after all is said, it is no argument against the idea, that the kingdom of God consists of an organized government on earth, and that all men are required to enter into it.

Christ also said: "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." This shows the difference between the kingdom established in the days of the apostles, and the one spoken of by Daniel, John the Revelator, and others. At the time the latter is to be established, the prophets tell us that Christ will appear in the character of a mighty conqueror or chieftain, subdue His enemies, and destroy the wicked.

Now the house of Israel were the elect people of God, and the kingdom by right belonged to them; but those at Jerusalem, (where the seat of government, will be when the kingdom is restored to them,) as a nation rejected it when it [page 46] was offered to them; therefore, according to the prediction of our Savior, it was transmitted to the Gentiles. As soon as this was done, the Jews were given over to unbelief and to destruction; and they were carried captive into all nations; and ever since they have been subject to almost perpetual tribulation. The apostle Paul, while reasoning upon this subject, compares the house of Israel to a tame olive-tree, and the Gentiles to a wild one which he says was grafted into the tame one. In reasoning thus, he supports the idea, that in and through the seed of Abraham, all the families of the earth shall be blessed. Thus the Gentiles were transplanted into the family of Israel, which fulfilled the prediction of one of the prophets: "I will call them my people who were not my people." Much more might be said, about the taking of the kingdom from the Jews, and giving it to the Gentiles; but as it is a matter of notoriety throughout the scriptures, I deem it unnecessary; therefore, I will immediately proceed to that which at present seems to be of more importance.

Now the reader will unquestionably bear in mind, that no Kingdom in an organized state, can exist either in heaven or on earth, without at least being constituted of four things; first, a king; secondly, commissioned officers; thirdly, a code of laws; fourthly, subjects: and when we speak of a political kingdom, we must include territory. Christ was, and is, the King of this kingdom of God the apostles and others who received the priesthood, were the commissioned officers; the gospel is the law or code of laws; and all the members of the church, are the subjects. And it will be remembered, that this kingdom was established on earth, expressly for the benefit of the whole human race, and that individuals by entering into it, will enter into favor with God, be numbered with His family, and be separated from the world.

When John the Baptist commenced his mission, he pro [page 47] claimed, that the kingdom of God was at hand. Christ, before His resurrection, proclaimed the same, and also commanded His disciples to do it. The idea is, the necessary authority was on earth to organize it, and the preliminary arrangements were being made. He frequently declared to the Jews, that He had received His authority from His Father; that is, His Father sent him; therefore, I contend the holy priesthood is the authority given to Him by the Father, and by the power of it, He created the earth and all things upon it. Paul declares Him to be the author of the whole sublunary creation; therefore, as the prophet Isaiah says, "He is the everlasting Father;" that is, He is the father of this earth, and of man; but is the Son of God, and brother of man, in consequence of the flesh. By the power of this priesthood, He organized His kingdom on earth, has thus far accomplished the work of redemption, will ultimately consummate it, and reign till He has put all enemies under His feet; and then, He will deliver up the earth, and the kingdom to the Father, that God may be all in all. In a word, every work that is in the least connected with the redemption of man, is the work of Christ, and by the power of the same priesthood that He created the earth and man, He will redeem them. But says one, this idea appears to me, to be very strange. I reply, that if we credit His own testimony, it is no more strange than true: for He plainly declared, that He received His authority from His Father. Indeed, nothing is more evident from the scriptures, than that He has the holy priesthood. Paul says: "Wherefore in all things it behooved him to be made like unto his brethren, that He might be a merciful and faithful High priest in things pertaining to God, to make reconciliation for the sins of the people." (He. 2:17.) "Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and High-Priest, of our profession, Christ Jesus." (He. 3:1.) [page 48] Thus, He is called a High-priest and Apostle, in the character of a mediator, to reconcile mankind to God.

Again the apostle says: "Seeing then that we have a great High-priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an High priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." (He. 4:14, 15) "So also Christ glorified not himself to be made an high-priest; but He that said unto Him, thou art my Son, to day have I begotten thee. And He saith in another place, thou art a priest forever after the order of Melchisedec." "And being made perfect, He became the author of eternal Salvation unto all them that obey him; called of God an high priest after the order of Melchisedec." (He. 5:5, 6, 9, 10) Much more scriptural evidence might be adduced, to prove that Christ is a great high-priest after the order of Melchisedec; but the foregoing will suffice for the present. The eminent station that He holds in the kingdom of God, is seen from the following: "And having an high-priest over the House of God." (He. 10:21.) "House of God" here is synonymous with His church or kingdom; hence, Jesus as a high-priest presides over the kingdom of God. The whole force of Paul's reasoning in his epistle to the Hebrews, is to show the superiority of the priesthood which Christ had over that of Aaron. But the question is now, whether or not, this superior order of priesthood, was given to the apostles; or in other words, did it extend to the Christian church, or was it restricted to Christ? Some are of opinion that, because Christ ever lives and reigns as a high priest, there is no necessity for the priesthood to be conferred upon His ministers; but this is certainly a great absurdity: for Melchisedec, Abraham, Jethro, Moses and others, had it: and if the saints of God had it anterior to Christ, and it proved such a blessing to them, wherein is [page 49] the propriety of withholding it from the church in the Christian dispensation. I reply, that God is the same unchangeable being in all ages, and His mode of saving the human race is the same; therefore, it requires the same principle of authority to administer the precepts of the gospel, in one age that it does in another; consequently, I should be irresistably led to the conclusion that the priesthood was given to the Christian church, if there was not one syllable of evidence in the New Testament, to prove it. But there is an abundance of scriptural testimony to establish this, without doing it by the force of analogical reasoning.

Now Jesus said to His disciples, before His resurrection: "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom." (Lu. 12:32.) In my opinion, this simply means it was the will of the Father that the disciples of Christ should have the priesthood: for as soon as they received it; in one sense of the word, they received the kingdom: for they were then prepared to preach the gospel, and baptize subjects into this kingdom. The saying, "to give you the kingdom," alluded to the power, or is the same as to say, to give you power or authority; and there is no difficulty in establishing or organizing a kingdom, if the proper individual or individuals, have the power or authority to do it.

Again, Christ said, while praying to the Father for His disciples: "As thou hast sent me into the world, even so have I also sent them into the world." (Jne. 17:18.) It is a matter of notoriety, that the Father sent Jesus into the world, as a priest after the order of Melchisedec; therefore, according to the above, it must of necessity follow, that the apostles were sent into the world as priests of this order. Indeed, I regard the above quotation as conclusive testimony, to sustain the position I have taken; but the following, is incontrovertible: "ye have not chosen me, but I have chosen you, and ordained you, [page 50] 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. (Jne. 15:16) The election or choice mentioned here, I have explained in a preceeding chapter; but said Jesus, "I have ordained you." Ordination is the act of conferring power or authority, and in a scriptural sense the consecration of an individual to the office of the priesthood; and it is not probable, Christ gave His apostles power that He did not have, or consecrated them to a priesthood, which He was not in possession of Himself. The most reasonable explanation of scripture, is the best one, and certainly, it is the most reasonable, that the above quotation, literally records the circumstance of Christ ordaining His disciples to the office of the priesthood. It is frequently mentioned in the Evangelists, that Christ chose and ordained His disciples. (See Mar. 3:14) The foregoing is evidence of undoubted authority, that the priesthood, was given to the disciples of Christ; but we will now see what was the extent of their power or authority.

Now as I have before mentioned every, work that is in the least, connected with the redemption of man, is the work of Christ: for he has the charge of all sacred affairs connected with this sublunary creation. He is our King, and He is also the Redeemer of the world. Everything that is done, that pertains to the kingdom of God, or the redemption of man, must be done in His name: for said Peter, "there is no other name given under heaven, whereby man can be saved, except it is the name of Jesus Christ." "Whatsoever" said Jesus, "you ask the Father, ask it in my name and it shall be given you." He created man, and it is His business to redeem his lost and fallen race: for said He, "I came to save that which is lost." He was offered upon the cross, as a sacrifice for the sin of the world, and "died" says Paul, "to reconcile man to God." But how could the human [page 51] family be reconciled to God by his death, when three-fourths of them know nothing of it? I answer, that included in the gospel, which is good news and glad tidings of great joy, are those important truths: "Jesus Christ and Him crucified." This gospel is the word of reconciliation, and it was and is, the business of Christ to preach it to all the world; and all those who believe it, obey its precepts, and hold out faithful to the end, will have eternal life; but it does not of necessity follow, that He in person, was to go to all the world: for He had a perfect right to commission men, or empower them to preach this gospel, and administer it in His name. The apostle is definite upon this, who says: "And all things are of God, who hath reconciled unto Himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." (2 Co. 5:18-20.) Was there ever a declaration more emphatic? Jesus came into the world, died an ignominious death, established His kingdom, commenced the proclamation of His gospel, deputised His apostles and others, sent them into all the world to preach it in His name, and then resumed His seat at the right hand of the Father, where he now sitteth to make intercessions for His people. Thus the apostles were, the "ambassadors for Christ," and the word, or ministry of reconciliation, was committed to them, and Paul says, "we pray you in Christ's stead, be ye reconciled to God." Therefore, the apostles were Christ's envoys extraordinary, endowed with plenipotentiary power, to negotiate with the whole world, and if possible, reconcile them to God, and at the same time, make known the superior [page 52] advantages of His glorious or commendable kingdom, and adopt souls into it.

Again, the apostle says: "For our gospel came not unto you in word only, but also in power and in the Holy Ghost and in much assurance." (1 Th. 1:5) The word of the gospel, is the letter in which the precepts are set forth; but the power alluded to, is the priesthood or authority, with which the servants of God are empowered to administer it to all the believers; then comes the Holy Ghost, and the assurance, Christ said to Peter: "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shaft loose on earth, shall be loosed in heaven." (Mat. 16:19.) It is plain from the New Testament, that Peter was in his day, the chief officer or presiding apostle, and revelator of the church. He in one sense of the word, was Christ's prime minister, and had authority to use the name and seal of his sovereign; or in other words, he had the keys of the kingdom, by which he could unlock the sacred treasury and receive knowledge immediately from Him, and thus be an organ of communication, to make known the word of God, to all the subjects of the kingdom. As he had a special commission from his sovereign, and a right to do business in his name; therefore, whatever he done under His sanction, was ratified in heaven. He also, was an envoy sent with a special message to the world. Christ said, at another time, to His apostles: "As my Father hath sent me, even so send I you. And when He had said this, He breathed on them, and said unto them, receive the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." (Jne. 20:21-23) I do not insert the above, to sustain the corruptions of Catholicism; but to show the true power of the priesthood. The apostles were the ministers of Christ, and [page 53] executive officers of His kingdom, and every official work they done, that pertained to their mission, was the work of God; and as He prescribed certain rules, precepts, and an ordinance, on condition of obedience to which, individuals have the promise of a remission of their sins; therefore, as they worked by these rules, and administered the ordinance, they by virtue of their mission, had a perfect right to say to the candidate, "your sins are remitted," and to the one who rejected the gospel, "your sins are retained." Indeed, the above scripture sets forth in glowing colors, the power of the priesthood that the apostles received. Paul writes thus: "In the name of the Lord Jesus, deliver such an one unto satan for the destruction of the flesh." (1 Cor. 5:5) "Of whom is Hymeneus and Alexander; whom I have delivered unto satan, that they may learn not to blaspheme." (1 Ti. 1:20) These passages are so expressive of the power of the priesthood, that they need no comment whatever.

Again, the apostle says: "Therefore, seeing we have this ministry, as we have received mercy, we faint not." (2 Co. 4:1.) "Wherefore, I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God." (Col. 1:25.) It is plain, the ministry, or dispensation here alluded to, is the holy priesthood. The everlasting covenant, so frequently alluded to in the scriptures, appears to be nothing more nor less, than the covenant of priesthood, or the one made, at the time a dispensation or the priesthood, is given to the people of God.

Nothing can be more plain upon this subject, than the following: "Ye also as lively stones, are built up a spiritual house, an holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ." (1 Pe. 2:5.) Could any thing be more sublime and exquisite, than this? The apostle compares the officers, and members of the church, to lively, [page 54] that is, bright or lively appearing stones, that compose a building. Thus the church of Christ, being in possession of the holy priesthood, composed a spiritual house, or kingdom. Again, Peter says: "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness, into His marvelous light." (1 Pe 2:9.) Can it be possible, that an intelligent person, after reading the above, can doubt, that the holy priesthood after the order of Melchisedec, was introduced into the Christian church? The apostle, addressing himself to his brethren, says: "ye are (of a royal priesthood." They had been transplanted into the kingdom of God by the power of this priesthood, and thus experienced the benefits of it. They were adopted into the family of God, who is King; hence, they were members of a royal family, of a "spiritual house" and of a "royal priesthood." Paul, speaking of Melchisedec, says: "He was made like unto the Son of God, abideth a priest continually." The idea is, he had the same priesthood that Christ has. Melchisedec was a priest of the most High God, and king of Salem, and Christ is the King of kings; therefore, this priesthood may be emphatically termed, the royal or kingly priesthood. Christ made this request of His Father, for His people: "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou has sent me. And the glory which Thou gayest me, I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one." (Jne. 17:20-23) Christ is here made to say, that He had given His disciples the glory which the Father gave Him, that they might all be one with Him, [page 55] or considered as members of one family. The glory alluded to, I presume, is in one sense of the word, the holy priesthood: for by the power of it, they were adopted into the family of God; and those who hold the office of it in time, if they are faithful to their sovereign, will take their place after the resurrection, and reign with Christ as kings and priests of God. But I am satisfied, that the foregoing is evidence, that is incontrovertible, and sufficient to convince every candid person, that the holy priesthood after the order Melchisedec, was given to the apostles, and other official members of the primitive church; therefore, I deem it unnecessary to say any thing more on this point, but shalt now examine the organization of the kingdom of God, or church as it existed in this age.

Now reader, we often hear individuals say, they receive the New Testament or what is written in it, for their rule of faith, and guide to direct them in their religious exercises: and the majority of the Christian world, will say, if they are interrogated upon the subject, that the Church of Christ in all ages, should be organized strictly in accordance with the New Testament pattern; but you know, men sometimes say one thing and do another. And it is no uncommon thing to meet with men who are as conscientious as David was, when Nathan the prophet came to him, and mentioned the case of Uriah, and his wife, whom he compared to a poor man with one ewe lamb, which was taken away from him by some rich man. How often we hear men condemning others, for what they are guilty of themselves. But I condemn no man's opinions, any further than Christ, and the apostles condemn them. Indeed, my predilection is so great for the New Testament or primitive order of the church, and I am so conscientious about it, that I think no other order is as good, or will supercede the necessity of it: however, I do not think I am any more particular about this, than what the Lord is: [page 56] for it seems, that He has ever been pleased with His servants when they have done everything according to the rule or pattern He gave them; but displeased when they disobeyed Him. He said to Moses: "See that thou make all things according to the pattern shown thee in the mount." Christ said to His disciples: "Teach them to observe all things whatsoever I have commanded you." If the apostles, under the immediate sanction of their Sovereign, at the opening of the Christian dispensation, organized the church as it should be, then their example should be followed as long as this dispensation continues,--and I am opposed to the idea of any man attempting, in the least, to improve the work of God. But we will now see how the church was anciently organized.

Paul calls the church with all its gifts and officers, the spiritual body of Christ: he also compares it to a human body or system, that is perfect; hence, he says: "For our comely parts have no need; but God hath tempered the body together, having given more abundant honor to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another." Now ye are the body of Christ, and members in particular. And God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healing, helps, governments and diversities of tongues." (1 Co. 12:24-28.) Now if God placed these officers in the church, and gave these gifts to His people, who has any authority to say, they are not necessary in the present day? And the reader will remember, that the apostle addresses this rule, "To the church of God at Corinth, to them that are sanctified in Christ Jesus, called to be saints with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:" (1 Co. 1:2.) Paul writes to the Ephesians as follows: "Now therefore ye are no more strangers, and foreigners, but [page 57] fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord; in whom ye also are builded together for an habitation of God through the Spirit." (Ep. 2:19-22.) Wherefore He saith, when He ascended up on, high, He led captivity captive, and gave gifts unto men." "And he gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers: for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure or the stature of the fulness or Christ: that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but, speaking the truth in love, may grow up into Him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." (Ep. 4:8, 11-16.)

First, in the forgoing, the apostle compares the church to the perfect body of a man, and now we know, if one limb should be severed from the body of a man, there would be a schism in it, and if the head should be cut off, it will die: so it is with the church, if one of these offcers is taken from it, then there in a schism in it; and remember, "God placed in the church; first, apostles; secondly, prophets &c." Again, to take away from the church these Spiritual gifts, mentioned by the apostle, would be the same, as to take from a man the senses of seeing, hearing, feeling, &c. Secondly, he com- [page 58] pares the church, with all these officers and gifts, to a perfect building: for says he: "Ye are built upon the foundation of apostles and prophets, Jesus Christ being the chief corner stone; in whom the building is fitly framed together." "From whom the whole body is joined together that every joint supplieth its place." Thus, Christ, the apostles, and prophets, were the chief officers of the primitive church; but I will be more particular. As there is, in a political kingdom, a regular grade of officers from the king down to the one of the most inferior rank; so it is with the kingdom of God. And it is evident, that Peter, James and John, were the chief or presiding apostles of the church; but the Lord gave to Peter the keys of the kingdom; therefore, he was chief of the three; hence, on earth, the head or president of the church. Paul, speaking of his being at Jerusalem, says: "And when James, Cephas, [or Peter] and John, who seemed to be pillars, perceived the grace that was given unto me, they give to me and Barnabas the right hands of fellowship." (Ga. 2:9.) This sets forth the eminent station in the church, in which these three apostles were placed. Some are of opinion, they were ordained to this office, at the time Christ took them up on the mountain, and was transfigured, and Moses and Elias, appeared with Him. The idea is, that Moses and Elias, had the keys of the kingdom in their day; but Christ stands at the head of all; Therefore, these great High priests formed a quorum to ordain these men to the office which they held. In short, the offices of the church, were as follows: First, Christ, who, is the head of all things pertaining to the kingdom on earth; Secondly, these three apostles above mentioned, who governed the church under the immediate supervision of Christ; Thirdly, all the apostles; then the elders, bishops, priests or pastors, teachers, and deacons. All these were the different grades of officers in the church, or [page 59] different offices of this grand system of priesthood.--But now, a word about the Aaronic, or lower order of priesthood.

I observed in the preceding chapter, that the Aaronic priesthood was not a new institution; but is of equal antiquity with the Melchisedec, and that as soon as the law was given, it was given to Aaron and his sons, to be appropriated for the administration of the law, as long as it should continue. Now, the reader will remember, that any one who holds the office of the Melchisedec priesthood has a perfect right to ordain individuals to, and officiate in all the inferior ranks of offices: this is evident from the fact, that Moses both ordained Aaron and officiated in the same capacity that he did, when the occasion required it; therefore, as soon as Christ came, and the law ceased to be in force, this order of priesthood resumed its place in the kingdom of God, or was used for the same purpose, with the exception of offering sacrifices upon the altar, that it was before the law was given. The idea, that one officer in the church, has more authority than another, is established from the account of Phillip, one of the seven that was ordained by the apostles, who preached the gospel, and baptized a great number of persons in Samaria; but had not the authority to confirm them by the imposition of hands; therefore, the apostles, Peter and John, were sent for, to do it. (See Ac. 8) Philip probably, only held the office of the Aaronic priesthood.

It is unnecessary to say any thing about the mode of ordination, or consecration: for it is plainly set forth in the scriptures; and the following will suffice for the mode of calling men to the ministry: "Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch, and Saul. As they ministered to the Lord, and [page 60] fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." (Ac. 13:1-3.) Having said so much about the kingdom of God, and the manner in which it was established, I deem it necessary, in order to do justice to the subject, to say something about the precepts of the gospel, and the proper mode of entering into this kingdom.

As I before mentioned, Christ came to establish His kingdom on earth, and as the sacred writers give Him the character of a wise and good Captain; more than this, an affectionate King, that went before His people, and showed them the way; therefore, in order for us to understand how we are to enter this kingdom, it is necessary for us to find out what the example of Christ was, and then to follow it. "When Jesus began to be about thirty years of age," He came to John the Baptist and demanded His right to be baptized: but John having a profound reverence for his Lord, refused at first, saying, "I have more need to be baptized of thee." "Jesus answering said unto him, suffer it to be so now for thus it becometh us to fulfil all righteousness. Then he suffered him. And Jesus, when He was baptized went up straight-way out of the water and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him: and, lo, a voice from heaven, saying this is my beloved Son in whom I am well pleased." (Mat. 3:15-17) Christ knew that baptism is the initiatory ordinance of His kingdom; therefore, He marked the way or set an example of obedience, that He could say with propriety to all the world, "take up your cross and follow me;" also by being baptized, He obeyed or fulfilled the law of righteousness, which is the gospel. There is, however, one more fact, connected with the baptism of Christ, that deserves our [page 61] particular attention. Christ was virtually the Son of God, before He was baptized; but the acknowledgment of His Sonship from heaven by the vocal voice of the Father, was reserved till after He had submitted to this ordinance, it seems, in order to give a clear and lucid idea of the mode of entering the kingdom of God, and of our reception of the Holy Spirit, which seals our heirship with the family of God. As soon as Christ was baptized, He commenced proclaiming His gospel, and saying: "If any man will come after me, let him deny himself, and take up his cross, and follow me." "And whosoever doth not bear his cross, and come after me, cannot be my disciple." I do not suppose Christ intended to convey the idea, that all His followers are to follow His footsteps in Palestine, and be crucified as He was; but that all are required to obey the law of righteousness, according to His example; and as He was buried in the liquid grave, so must all those be, who take up their cross and follow Him. After His resurrection, He commanded His disciples to go into all the world, and preach the gospel to every person, and remarked: "He that believeth, and is baptized shall be saved; he that believeth not shall be damned, and these signs shall follow them that believe," &c. But in order to understand the object of baptism, it is necessary for us to acquaint ourselves with the condition of the world, with regard to their relationship with God. I have before mentioned, that mankind before obedience to the gospel, are aliens, or strangers to God. Paul says: "For God hath concluded them all (both Jews and Gentiles,) in unbelief, that He might have mercy upon all." (Ro. 11:32.) "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints and of the household of God." (Ep. 2:19.) The gospel takes for granted, that all the world, inasmuch as all have sinned, are in this condition: and it is the word of reconciliation: and baptism, is one of [page 62] the precepts of this gospel, by which foreigners are adopted into the family of God; hence, Christ said: "Go teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost." (Mat. 28:19.) Faith in God, and a sincere repentance, are prerequisite to baptism in all cases. Christ, after He had sufficiently instructed His disciples, and given them a strict charge to go into all the world and preach the gospel, told them to tarry at Jerusalem until they were endowed with power from on high. This was accomplished on the day of Pentecost, at which time the Holy Ghost came with the sound of a mighty rushing wind, and filled the whole house where they were sitting. After this, Peter who had the keys of the kingdom, arose and preached what is generally termed the first gospel sermon, that was delivered after the resurrection of Christ. And under consideration, that the instruction of Christ was fresh on his memory, whatever he taught as being the gospel, is most certainly the gospel at the present time. He preached Christ and Him crucified, rehearsed some of the predictions of the prophets, and testified to His glorious resurrection. When those who were present heard this, they were pricked in their hearts, and inquired what they should do to be saved, or to use their own words: "Men and brethren what shall we do?" The reader will remember, these persons were not Christians before this; for conviction had that moment fastened itself upon their minds, but they were penitents, who had just placed themselves in the attitude of inquirers after the truth, or what they should do to be saved And whatever this noted apostle told them they should do to be saved, the same all mankind must do, in order to inherit the same blessing. The apostle did not require them to remain on probation a length of time, or to bow to a mourner's bench, or come forward to an altar, and thus enter the kingdom of God, and become entitled to the promised bless [page 63] ings of the gospel of peace; but he simply commanded them as follows: "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost: for the promise is unto you, and to your children, and to all that are afar off, even to as many as the Lord our God shall call." (Ac. 2:38, 39.) From this we learn, that baptism is fox the remission of sins, and to repent and be baptized for this, is precisely what Peter on the day of Pentecost, told penitents to do in order to be saved; and I take his words, or testimony on this subject, in preference to that of the battalion of modern divines, who assert to the contrary. Indeed, I am so peculiarly attached to the New Testament doctrine, that I am willing to hazzard my soul's salvation upon a profession of the faith and doctrine that it sets forth, which was instituted by Christ, and propagated by His disciples, at the expense of all the opposite doctrines and potions, which are the work of human ingenuity. Therefore, I contend the ordinance of baptism should be administered for the remission of sins: not that there is any power in the water to remit sins; but the Lord commands all to be baptized, and on condition of obedeance, He promises to remit their sins. The prophet, speaking to a certain people, says: "Your sins have separated you from your God." Indeed, it is the sin of a man, and the entailment of the curse, that renders him a foreigner from God. Sin is the transgession of the law; but infants and those who know no law, will be redeemed by Christ from the consequences of the original sin, and brought nigh to God; but as soon as an individual arrives to the age from whence he is accountable to God for his conduct, and hears the gospel, an obedience to it is obligatory upon him; hence, the precepts of the gospel are for those that are of a mature age, who are capable of exercising faith, and repenting of their sins. Christ said [page 64] "Except a man be born of the water and of the Spirit, he cannot enter unto the kingdom of God." (Jne. 3:5.) To be born, is to pass from one state to another; hence, to be born of water, is to be regenerated and pass from our alienable state into the family or kingdom of God. The apostle Paul, illustrates this in a most beautiful manner by the following comparison: "Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into His death? Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." (Ro. 6:3, 4.) Now when Christ was crucified, His body was a mortal one, and as such, it was laid in the tomb; but when it was resurrected and came forth, it was immortal; therefore, His state was changed from one world to another, and His body from mortality to immortality. The apostle uses this as a figure, to illustrate the utility of baptism, the candidate for which, he represents as being a foreigner from God, and in a sinful state; but the administrator takes him and buries him in the liquid grave, he then becomes dead unto sin; but as Christ was raised by the glory of the Father, so he is raised to newness of life. Thus baptism is the ordinance of adoption, or to be baptized is perfectly passive, and is, to be taken from our sinful state, and be inducted into the glorious liberty of the kingdom of God; or to use the apostles words, which are very appropriate--"Giving thanks unto the Father, which path made us meet to be partakers of the inheritance of the saints in light. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son." (Col. 1:12, 13.) Nothing can be more plain than the following: "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; [page 65] buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead. And you, being dead in your sins, and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses." (Col. 2:11-13.)

The disciples of Christ introduced the doctrine of baptism, in every place where they preached the gospel, and individuals made application for admittance into the church: for instance, Peter on the day of Pentecost; Philip to the Samaritans, and to the Ethiopian of Candace; Annanias to Paul, to whom he said: "Arise and be baptized, and wash away thy sins calling on the name of the Lord;" Paul to the Jailer and his household, who were baptized the same hour that he was convinced of the truth of the gospel, to Lydia and her household, who were baptized as soon as they heard one sermon, to the twelve disciples of John at Ephesus, and to the Corinthians. The circumstance of Cornelius and his household, receiving the gospel deserves our particular attention. He was a pious man, and one who feared God, and an angel appeared to him, who told him to send for Peter, who would tell him what to do to be saved. Now, notwithstanding all of Cornelius' piety and prayers, he was not yet in a state of salvation, or within the kingdom of God: for if he had been, the angel would not have told him that Peter had such a message for him; but the question is, what did Cornelius lack, or what was there for him to do that he had not done? I reply, he had not yet taken up his cross, and followed Christ in the work of the regeneration, or been baptized into the kingdom of God. The message Peter had was this: "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. Then answered Peter, can any man forbid water, that these should be baptized which have received the Holy Ghost as well as we? [page 66] And he commanded them to be baptized in the name of the Lord." (Ac. 10:44-47) From the above, we learn the utility of baptism, and that a man may be as pious as Cornelius was, to pray often and give alms to the poor, yet he cannot enter the kingdom of God without being baptized. Christ set the example, opened the way, and said to all, take up your cross and follow me; and also, that "except a man be born of water and the Spirit, he cannot enter into the kingdom of God." It is a common thing for people in this our day, to contend that God is so merciful He will save good and pious men if they are not baptized. All I have to say to this, is that if He does, He has changed His mind: for the previous account of Cornelius, shows that baptism is obligatory upon all. Indeed, the gospel guarantees salvation to mankind, on no other condition than obedience to all its precepts.

Peter on the day of Pentecost, promised the gift of the Holy Ghost on condition of repentance and baptism for the remission of sins; but it appears, this gift was received by the imposition of hands. The following are examples of the performance of this ordinance. As soon as Philip had baptized the Samaritans, Peter and John, were sent for--"Who when they were come down, prayed for them, that they might receive the Holy Ghost, for as yet he was fallen upon none of them; only they were baptized in the name of the Lord Jesus. Then laid they their hands on them and they received the Holy Ghost." (Ac. 8:15-17.) Paul after he had baptized the twelve disciples of John, whom he found at Ephesus, laid his hands upon them, and they received the Holy Ghost, and spake with tongues and prophesied. (Ac. 19 ch.) It is evident, this is an institution of the gospel from the fact the Lord sanctioned it by giving the Holy Spirit to those whom the apostles administered to; therefore, the same should be practiced by Christians of the present age: "For though we or an angel [page 67] from heaven," says Paul, "preach any other gospel unto you than we preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed." (Gal. 1:8, 9) This is the ordinance of confirmation, by which those who were baptized, were confirmed members of the kingdom of God. Thus the Holy priesthood, in one sense of the word, was the authority given to the primitive saints, by which they were saved: the apostles, and other officers, received a sufficient degree of it to administer the ordinances, through which all were adopted into the family of God, and, therefore, all received the benefits of it, and were prepared to receive the Holy Ghost, which sealed their heirship; hence, Paul says: "For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again, to fear; but ye have received the Spirit of adoption, whereby we cry abba Father. The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ." (Re. 8:14-17.) John speaking of Christ, says: "He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Jne. 1:11-13) The power that He gave them was the priesthood, and also the Holy Ghost, which was received by the imposition of the hands of those who had this authority. Paul also says: "That as many as were baptized into Christ, (that is into His kingdom,) put on Christ, and become Abraham's children and heirs according to the promise." He further says: "And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, abba, Father. [page 68] Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." (Ga. 4:6, 7.) The apostles, in their writings, frequently call the saints, the "sons and daughters of God."

The particular blessings or gifts of the Spirit that the ancient saints received, were the gifts of prophecy or revelation, administration of angels, faith, healing of the sick, &c., &c.; these were the characteristics of that people, and Christ said, these signs shall follow the believer in all the world, and there is no evidence in the New Testament, that they were ever to be taken from the saints, unless they apostatized, and rendered themselves unworthy of them. And it will be remembered, these gifts were given to individuals, who had the priesthood, and those who by the power of it had been adopted into the kingdom of God; but as soon as the priesthood was corrupted, individuals were not legally adopted into this kingdom; therefore, these gifts were not given. Indeed, no one has authority to administer any of these ordinances, unless he has the priesthood. This idea deserves our particular attention; for it brings to the test all the authority of the Christian world.

One thing is certain, the Lord positively forbade any one of the Israelites to officiate at the altar to administer ordinances, unless he held the office of the priesthood; and I have positively proved, that the apostles, and others of the primitive church, received the office of it; therefore, I reason by analogy, and infer, that no one in the Christian dispensation, has a right to administer ordinances without this delegation of authority from God. The apostle says: "No man taketh this honour unto himself; but he that is called of God as was Aaron." (He. 5:4.) Aaron was called by revelation, and consecrated to the office of the priesthood by Moses. And as, is before mentioned, Saul king of Israel, [page 69] was cursed for violating this rule. The Lord gave Peter, James, John and Paul, a commission; but that is no sign I have one, or any other person of the nineteenth century. Every person's commission answers for himself, and no other one; but says one, if a man is a good Christian, and should baptize a person in the name of Christ without being authorized by this priesthood, would not his administration be valid? I answer in the negative; but will illustrate my idea by a comparison: for instance, an individual assumes a commission to administer the oath of allegiance, or to naturalize a foreigner, that he may be recognized as a citizen of the United States: an alien comes to him, and applies for citizenship, he uses the legal ceremony, and administers the oath to the applicant, and certifies to it; but the man is virtually a foreigner still, and yet there was no defect in the form and ceremony; but the defect is in the authority of the administrator; hence, the man is not entitled to all the privileges of an American citizen, because, in the eyes of the law, he is not recognized as a citizen: so it is with regard to the kingdom of God, if an individual has not the priesthood, he may baptize a man a thousand times, and do it in the name of Christ, and with the specified ceremony and mode, yet he will not be recognized as a citizen of the kingdom of God hence, he will not receive those gifts of the Spirit, that a legal citizen is entitled to. In this way, I account for the cessation of those signs and gifts, that the primitive saints enjoyed. The Melchisedec, and Aaronic, are the only priesthood that God ever has acknowledged; therefore, if the Christian world have neither of them, it is solemn mockery for them to administer the ordinances of the kingdom of God: for they have no authority to do it.

Now reader, I have proved beyond successful contradiction, that the holy priesthood was given to the apostles, and other officers of the primitive Church: I have also in a brief man- [page 70] ner set forth the ancient order of it. And now the rule that Christ, and the apostles worked by, was a perfect one; therefore, the order of the kingdom was perfect, and its perfection consisted in its being precisely what it was and nothing else. But there are many, who contend that the organization of the church once in the manner I have before mentioned, was sufficient, and therefore, we need no succession of apostles, prophets, &c.: they also say, there was, and is no need of a continuation of this priesthood in the church. I reply, that I might as well say, Melchisedec, and Abraham, were great high priests; hence, it was superfluous for Jethro, and Moses, to hold the same office some four or five hundred years after their day; or that Aaron was a priest at the commencement of the Mosaic dispensation; therefore, there was no necessity for a successor to hold the same office. Furthermore, to reason by analogy,--as that dispensation is generally allowed to be a type of the Christian, and as during the former, it was necessary there should be a succession of priests, as long as it lasted: so it is with the latter, it was and is necessary, there should be a regular succession of men, holding the same offices that Christ instituted, to the end of it, if there will be an end. Paul says, apostles, prophets &c., were set in the church, for the work of the ministry, and the perfecting of the saints; and to keep them from being carried away by delusive doctrines: and every person knows that such officers have been necessary ever since the commencement of the Christian dispensation. But once more upon the high station of the apostles. Christ said to them: "I am the Vine and ye are the branches, and ye shall ask the Father whatsoever you will in my name, and it shall be given to you." "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 [page 71] have made known unto you." ( Jne. 15 ch.) At another time, He intimated that many things were hid from the wise and great men; but that they were revealed unto His disciples. Thus the apostles were, in one sense of the word, members of the cabinet of Christ: He called them His friends and made known to them the great things of His kingdom, and through them He communicated His will to the world. It was their privilege to know the mind of God concerning the affairs of the church. And what makes this matter a subject of the most thrilling interest, is the fact that all those who have received this priesthood, will arise in the morning of the resurrection, and commence their reign with Christ, as kings and priests.

One idea more, I wish to forcibly impress upon the minds of all those into whose hands this work shall fall, and then I will close this chapter, and that is, the scriptural fact, that from the beginning of the world to the close of the first century at least, God never had a people or church that He acknowledged to be His own without having in it, prophets, and inspired men; and there is nothing in the bible to prove that He ever will acknowledge a church to be His, without having such men in it.

In the preceding chapter, I demonstrated the fact, that the holy priesthood was given to the apostles, and others of the Primitive or New Testament church; and also, in a brief manner, set forth its proper order; but in this, I shall bring to the test, the authority of the whole Christian world. However, before I proceed with my history, I will illustrate by comparison the necessity of a continuation of this order of the kingdom, as long as the Christian dispensation is perpetuated.

Many of the theological writers of modern times, assert that one set of apostles and prophets, was sufficient for the church in all ages; that is, the apostles, prophets, &c., that Christ placed in the church, were all that ever was or is necessary, and that their writings abundantly supply their place; hence, that the writings of Peter, James, John, Paul and others, which compose the New Testament, supercede the necessity of successors to them holding the same offices. This is certainly one of the most preposterous ideas ever imbibed by human beings: for instance reader, what would [page 73] you think of a set of men, if they should contend, that at the commencement of the United States, we had a number of illustrious statesmen, who held the offices in the various departments of the government; but because we have their writings or productions, which are read with much interest, there is no necessity for successors to them? A strange government indeed, we should have with nothing but a set of old letters and books to administer the laws, and preserve the tranquility of the nation. The matter stands thus, apostles, prophets and other ecclesiastics, were placed in the church for the work of ministry, or to negotiate with the world in the name of Christ, and adopt souls into His kingdom; but they, and all those who were comtemporary with them, deceased, and another generation came upon the stage of action with equal claims upon the interposition of divine Providence in their behalf, and to all the rights and privileges of this kingdom; hence, it was just as necessary that apostles, &c., should be in the church in their day, as in that of those who went before them.

The idea, that the writings of the apostles supercede the necessity of such ministers in the church at the present day, and that they are all the commission necessary for those who preach the gospel, has thrown the world into confusion, and caused societies to spring up like mushrooms, in all parts of the world, for it at once throws the priesthood out of the question, and lets loose the reins of government, and gives every man, that has the New Testament, license to establish a society. Indeed, if the above notion is correct, then every man that has this book, has a commission to preach the gospel, and build up the kingdom of God, and every society that has it, are in possession of that which is paramount with apostles, and prophets.

Again, there is just as much scripture and reason, for dismissing the offices of the bishop, elder or presbyter, teacher, [page 74] and deacon, as there is for the apostles, and prophets; and every intelligent person knows there is none for either.--But I must hasten.

The principal object I have in view at present, is the apostacy or falling away, from the before mentioned order of the kingdom of God, which I have set forth in plain terms. How long this order continued after the death of the apostles, is uncertain. But it is evident from some of their declarations, that the apostacy commenced in their day. Indeed, I infer from many predictions of the prophets, and apostles, which I shall notice hereafter, that their most sanguine expectations were, that there would be a general apostacy from the true order of the church, and had they have remained on earth, they would have witnessed what they anticipated. I regret, that I have not sufficient room in this work, without crowding out other matter of more importance, to introduce a conclusive history of the church, from the apostles down to the consummation of this apostacy; but however, this is a matter of notoriety: for scores of eminent historians, have set it forth in a plain and legible manner; therefore, I shall chiefly confine myself to the prophetic history of this awful affair. It is probable the apostles ordained efficient men to succeed them, that the work of the ministry might be performed; but how long their successors continued to hold fellowship with God, is uncertain. But I will now call the attention of the reader to the scriptures.

Paul says, in his epistle to the Romans, (which may be with propriety applied to all the Gentiles:) "Behold, therefore, the goodness and severity of God on them which fell severity; but towards thee, goodness if thou continue in His goodness: otherwise thou also shalt be cut off." (Re. 11:22.) From this we learn, that God promised to continue His goodness or blessing with the Gentiles on condition of faithfulness to [page 75] Him; otherwise they should be cut off cut off from what? I answer, the power, and privileges of the kingdom of God: for the apostle is here reasoning to show that the Jews were cut off or excluded from these blessings of the kingdom, because of their unbelief; and for this reason, they were transferred to the Gentiles; hence, the force of his argument is, that if the Gentiles should not continue in the goodness of God, they should be cut off, or excluded the same as the Jews were; and it is a fact, abundantly demonstrated in all the most approved histories of the church, that they have not continued in this goodness.

The following is positive "Now we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God, sitteth in the temple of God, showing himself that he is God." (2 Th. 2:1-4.) I regard the foregoing as a positive prediction, that in the elapse of time from the days of the apostles or the first century, to the second advent of Christ, there was to be an apostacy, or falling away from the primitive order of the church. The apostle calls the apostacy of the Jews, and their unbelief, for which the kingdom was taken from them, a falling away; or in other words, "their fall:" so we must understand the above to be a prediction of the apostacy of the Christian church, and the corruption of the holy priesthood, so that it should be taken from its officers, or loose its efficacy. Indeed, if this prophecy of the apostle is true, then we must look for an apostacy at some future [page 76] period from his day. He thus intimates, that it commenced in his time: "The mystery of iniquity doth already work: only he who now letteth (hindreth,) will let until he be taken out of the way." The "man of sin" or "son of Perdition" is synonymous with "anti-Christ," which is generally explained as being an allusion to the popish heirarchy.

Paul said to the elders of the church at Ephesus: "For know this, that after my departing shall greivous wolves enter in among you, not sparing the flock; also of your ownselves shall men arise, speaking perverse things, to draw away disciples after them." (Ac. 20:29, 30) I presume no person after reading the above, will dispute that the most sanguine expectation of the apostle, was that there would be a great departure from the true order of the church at some period after his day.

John the Revelator is exceedingly plain upon this subject. In the iv. chap. of his "Revelation," he says: "I heard a voice which said, come up hither, and I will show you things which must be hereafter;" therefore, as the prophetic vision rolled before his mind, many things that were to be transacted in the future, were represented to him by various symbolical forms or figures. In the twelfth chapter of this book, he says: "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon was under her feat; and upon her head was a crown of twelve stars:"

It is admitted by nearly all the men of the literati, that this woman symbolically represents the church in its pure state, crowned with all its gifts and blessings, and at its head twelve apostles or great high priests. Indeed, in other parts of the Apocalypse, the, pure church of Christ is evidently portrayed by a woman: In chap. xix, ver. 7, a great multitude are represented as saying: "Let us be glad and rejoice, and give honour to Him; for the marriage of the Lamb is come, and His wife hath made herself ready." In chap. [page 77] xxi, ver. 9, the angel says to John: "Come up hither, and I will show thee the bride the Lamb's wife."

"And she being with child cried, travailing in birth, and pained to be delivered." In the succeeding verses, he speaks of the "Dragon" otherwise satan, who in the course of time, became so intimately connected or incorporated with the Roman power, that he is represented as having seven heads, and ten horns, as the beast that represents that empire is said to have; that is, he pressed the power of Rome, and the kings that arose in its dominions, into his cause, or wielded it, inflict his purpose, which was to persecute, and oppress the woman, and increase her pangs. "And she brought forth a man-child, who was to rule all nations with a rod of iron; and her child was caught up unto God, and His throne." Now this manchild is not Christ; for this reason, the birth of the former; is represented as having taken place sometime after the resurrection of the latter. Again, the woman is a figure; hence, the child cannot be a literal one; but a symbolical representation of something that pertains to the church. But after a careful investigation of the relative bearings of this most exquisite symbol, I have come to the conclusion, that the "man-child" stands for the holy priesthood, which was taken from the church, in consequence of wickedness. Furthermore, the priesthood is the power that is given to Christ, by which He will yet rule the nations; it is also, the power that was given to the apostles, and other servants of God, by which in the Millennium, they will reign as kings and priests, with Christ; hence, it is the power by which the nations will be ruled.--But to be more particular.

First, the woman or church, is described as having on her head a crown of twelve stars, and as being magnificently adorned, that is with the gifts and graces of the gospel; secondly, as being "with child," and in pain and anguish to be delivered, and the dragon or satan with all his forces op- [page 78] posing or oppressing her, and as the time draws near, as is not uncommon, she becomes careless and indifferent about her bridal ornaments; therefore, they are torn from her, and thus she is stripped of all her original decorations, and made ready for the consummation of her parturition; the child is born, and immediately taken from her. To speak plain, the church was at first adorned with all the spiritual gifts, that I have before mentioned, the holy priesthood was given to the apostles, prophets, and others, who were the officers of the same. The apostles, and all the true followers of Christ, were distressed when they beheld the corruption of the priesthood, the innovations into the church, and its destined fate. Alas! it became so corrupt, that God took the priesthood from it; hence, the authority to administer the ordinances of the kingdom, was left with no one.

"And the women fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and three score days." As soon as the priesthood was taken from the church, the original organization was broken up, and then it went into the wilderness; or in other words, it was involved in darkness and confusion, the gift of prophecy and its protecting powers, were taken away or were rejected by the majority of the members of the church; therefore, they were left to be carried about by every wind of doctrine, and to be led captive at the will of satan. Yet I believe the Lord has had many witnesses of His goodness in all ages, and many honest persons, perhaps in all societies, who have lived in accordance with the light and intelligence they received, and who have been nourished or sustained by the Lord; although figuratively speaking, they were in the wilderness. Under these circumstances, the woman has been sustained, one thousand two hundred and threescore days. This is generally understood to mean twelve hundred and sixty years; but there is [page 79] no way of fording out the exact time when the priesthood was taken from the church; however, it is evident, it took place about the time the popish hierarchy supplanted the primitive order of it. Some contend that it took place in the reign of the emperor Justinian, who issued edicts for the promotion of pope Vigilius, and the augmentation of his power, which occurred about the middle of the Sixth century; others, that it happened in the latter part of this century or at the commencement of the Seventh. However, be this as it may, it is abundantly evident, the true church was to remain in the wilderness, at least, till the Nineteenth century. Having disposed of the woman that represents the true church or Christ, we will now take a view of another one of a different character.

John in the seventeenth chapter of his "Revelation," says, one of the seven angels came unto him, and promised to show him the woman with whom the kings of the earth have committed fornication. "So he carried me away in the Spirit into the wilderness: and I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND THE ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her I wondered with great admiration."

Now as the former woman is an emblem of a church, so must this one be, and indeed, nothing can be more plain than that this latter one, is an emblematical representation of the Roman or Latin church. I have before explained the man- [page 80] ner in which the true church went into the wilderness; and mark, the angel takes the apostle into this wilderness to see this "mother of harlots." Or in other words, where the first in a manner, vanishes out of sight, the second is discovered to the apostle; or as the Babylonian empire, was supplanted by the Medo-Persian, and as the power of the latter was placed in the realms of the former, so the Latin hierarchy supplanted the Christian church, and arose upon the ruins of it; it is evident, that the beast upon which this women was seen, is Political Rome, with all its apartments and divisions but it is needless for me to be particular upon this point; for many eminent historians, whose writings are accessible to all, have given a full account of this whole affair. One thing is certain, the Roman church has frequently called to her assistance the kings of the earth, or of the Latin power.--But to be brief. First, she is named "mystery," and as Bishop Newton observes, "the Latin church is a complete mystery of iniquity;" secondly, she is called "Babylon the Great:" she is the exact antitype of ancient Babylon in her haughtiness, idolatry, and cruelty; Thirdly, "the mother of harlots." &c. There are scores of societies that are the immediate offspring of the Catholic church, and they have inherited the same spirit of pride, and arrogance, and the same practice of making merchandise of the gospel that she has ever manifested. Thus she is indeed the "mother of Harlots" and Abominations of the earth, and she and her offspring, compose a complete, "Mystery," "Babylon," or mass of confusion. And certainly the reader, after reading the foregoing, will not censure me for saying that there has been a great apostacy, or falling away from the ancient order of the church.

I now call the attention of the reader to what is recorded in the Seventh chapter of Daniel. First, the four universal empires of the world are represented by four beasts of dif- [page 81] ferent species; and no one disputes but what the fourth one, which has ten horns, is a symbolical representation of the Roman power or empire: for it is a fact, that at the fall of this empire, ten inferior kingdoms arose upon its ruins, and within the bounds of its dominions, which are the ten horns of the beast. "And there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things." There is no room left for doubt, that this little horn, is the kingdom of Popes: for it was set up about the time, or soon after the fall of the ancient Roman empire. The Popes in time called several kings to their assistance, and at least, subdued three of these ten horns or kingdoms, and ceded their dominions to the church. Bishop Newton is of opinion that the three that were plucked up, were the Exarchate, of Ravenna, the kingdom of the Lombards, and the senate and dukedom of Rome. As soon as the see of Rome, subdued these kingdoms, the pope was raised to the rank of a temporal prince. "I beheld," says Daniel, "the same [little] horn made war with the saints, and prevailed against them." Indeed, the Roman hierarchy persecuted unto death and harrassed those who would not receive her doctrines, and enormities; and this corresponds with what John says: "And I saw the woman drunken with the blood of the saints, and the martyrs of Jesus."

"And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall he given into his hand until a time and times and the dividing of time." Every person who is acquainted with the history or the popes, and those immediately connected with them, knows that this is an exact description of their works; for they have oppressed and worn out the honest followers of Christ, [page 82] blasphemed against God by assuming high titles, which only belong to God, and have changed, not only the laws and order of the kingdom of God, but those of nations. The "times" mentioned here, are explained the same as the twelve hundred and sixty days. John corroborates the above, as will be seen from the whole of the thirteenth chap. of his Apocalypse, which the reader will do well to carefully examine.

Now I trust that in the foregoing, I have made it sufficiently plain, that the "man of sin" or the popish hierarchy, was to and actually has, supplanted the true church, and overcome the saints or worn them out; and also, that the power of the priesthood has been taken from the earth.

The following is referred to, as evidence to countermand this idea: "And I say unto thee, that thou art Peter; and upon this rock will I build my church; and the gates of hell (or hades) shall not prevail against it." (Mat. 16:18.) Now it makes no difference, so far as our subject is concerned, whether this rock is Christ, Peter, or a revelation direct from God to His people; the only idea it conveys to the mind of an impartial and intelligent person, is that the gates of hades will not prevail, or as it should be, enclose; that is, to shut up in hell, the members of the church, if they are built upon the rock, and continue thereupon. An apostate church, and a wicked nation, may prevail and triumph over their contemporaries: but in another world, the powers and gates of hell will enclose them; but it is not so with the members of the church that are built upon the rock, their enemies may prevail against their bodies; but they never can thrust their souls into hell. The above promise reaches to those who are built upon the rock, and not those, who comparatively speaking, are built upon a sandy foundation. The foregoing quotation is synonymous with this: "I am the Vine and ye are the branches: he that [page 83] abideth in me, and I in him, the same bringeth forth much fruit. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned." (Jne. 15:3, 6) When the members of the church, are faithful to God, they abide in Christ, and compose His church that is built upon the true rock; but if they abide not in Him, then they are not His church; but one built upon some other foundation, and of course are not under the immediate protection of God. The instruction that Christ gave in His sermon on the mount, is the same in amount as the above. (See Mat. 7. ch.)

Again, says one, did not Christ promise His disciples that He would be with them even unto the end of the world? I reply, He is always with His people when they "abide in the Vine;" but when they forsake Him, He is under no obligation to ramble after them, in order to protect them. Another passage that is referred to, to sustain the idea that there was to be no general apostacy, is what Daniel says in his interpretation of Nebuchadnezzar's dream; but for an explanation of this, I refer the reader to the succeeding chapter.

The following is conclusive evidence to sustain the position that I have taken; "The earth mourneth, and fadeth away: the haughty people of the earth do languish. The earth also in defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, and broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left." (Is. 24:4-6) It will be seen from the context, that the earth is to be turned upside down, and that priests and people, master and servant, mistress and maid, buyer and seller, and borrower and lender, are all to share alike in an awful destruction or conflagration; and also, that the earth is to reel to [page 84] and fro like a drunken man, cities are to be thrown down, and that God shall destroy the great and mighty men of the earth so that but few will be left. And the prophet assigns, "the transgression of the law, changing of the ordinance, and breaking of the everlasting covenant," as the reason or cause for all this. And no man that retains his sober senses will pretend to say, that this universal destruction has, yet been consummated: for according to the prophet, it is to immediately precede the reign of Christ on earth, with His saints: "Then the moon shall be confounded, and the sun ashamed, when the Lord shall reign in mount Zion, and in Jerusalem, and before His ancients gloriously." Indeed, was there, ever a time when all but a few of the inhabitants of the earth, were burnt up, as is here described by the prophet? Certainly, every sensible person will respond in the negative.

Now I opine that the foregoing is sufficient to convince every candid individual, that this prediction relates to something after the commencement of the Christian dispensation; therefore, I will examine it specifically, First, "Because they have transgressed the Laws:" this certainly alludes to a set of insubordinate apostates: and it can be established beyond doubt, that the Lord instituted a code of laws for the government of His kingdom, and that these laws particularly direct that the kingdom should be organized in the manner set forth in the preceding part of this work. As long as the members of the church adhered to these laws, they constituted the church of Christ; but as soon as they changed them, and substituted new precepts, and officers, they ceased to be His true church. The apostle says: "For the priesthood being changed, there is made of necessity a change also of the law." This rule will certainly work both ways; therefore, if there is a change of law, there must be a change of priesthood, and it is established beyond successful contradiction, [page 85] that the leaders of the church in times past, transgressed the laws or changed them: and as the priesthood is only adapted to the kingdom of God, or to those precepts instituted by Christ and no other; therefore, when the laws were changed, and a new order of things instituted and adopted, it was necessary that an executive, and legislative power should be created, that was adapted to the new form of government. And indeed, so it was, the Catholic hierarchy changed the laws of the church, and for apostles, prophets, &c., they substituted popes, legates, cardinals, cannons, prebendaries, &c., hence, they have a priesthood, and set of officers, that are adapted to that order, and not to the kingdom of God, no more so, than the legislative, and executive officers of China, are adapted to the laws, and institutions of the United States.

Secondly, they have "changed the ordinance." This certainly alludes to the ordinance of baptism: for it is demonstrated in the scriptures, and by many learned historians, that immersion was the only mode of baptism practiced in the first two or three centuries; but when the apostates changed many other institutions of the church, baptism shared the same fate. The change has been from immersion to that of sprinkling or the pouring on of water. Mr. Gahan, a Catholic historian, says that immersion was the usual mode down to the middle of the Third century. Dr. Mosheim also says, it was administered by immersion in those early times. The testimony of these men is of undoubted authority, and probably would not have been given, could they have honourably avoided it: for in doing it, they have condemned themselves, both having adopted another mode.

The change of this ordinance alone, in time, destroyed all legal authority to administer any ordinance of the kingdom; for I have already proved that baptism is the ordinance of adoption; therefore, if none are lawfully baptized, none are [page 86] legal citizens of the kingdom; and it is unconstitutional for individuals to hold the priesthood, or an office in the church, who are not citizens of it.

Thirdly, "They have broken the everlasting covenant." Now I am fully satisfied that this everlasting covenant, is the covenant of priesthood: and I trust, that what I have before said about the covenant of priesthood has convinced the reader of this fact. As soon as the laws and ordinance were changed, the stipulations of this covenant were infringed upon, and of course, the agreement broken. Can any one read the history of the church, and compare this prediction of the prophet with it, without being satisfied that it was in a great measure fulfilled in the setting up of the "man of sin," or the popish hierarchy? Again, just in proportion as the Protestant societies support the Mother Church in her works of apostacy, and supplanting primitive institutions of the kingdom, they are guilty of the crime alleged by the prophet; hence, when the day of punishment comes, they must share in it.

The principal object in view, at the onset of the foregoing investigation, was the first general apostacy; therefore, reader I sincerely request you to carefully compare the prophecies that I have inserted and the comment upon them, with the most authentic histories of the church, and when you are thus prepared to judge, I am confident your verdict will coincide with mine, which is, that the holy priesthood was taken from the church, which immediately went or fled into the wilderness; and that the Romish church, which is represented by the "women that set upon the scarlet coloured beast," supplanted the true church of God. Indeed, the arrogance and assumption of the popes, the sale of indulgences, amalgamation of numerous pagan rites and ceremonies with those of the church, the worship of images, the celibacy of the clergy, monkery in all its horrid forms, the flagitious [page 87] court of inquisition, exorcism, the nunnery system, and scores of other equally absurd notions and practices, all rush into the mind as demonstrative evidence of the truth of what I have before mentioned. Certainly, no one can be so unreasonable as to suppose, that the priesthood has been retained pure by a people that have been guilty of these enormities. I set it down as a fact, which I conceive to be incontrovertible, that although, there may have been a regular succession of bishops or popes, from the apostles to the present time, the priesthood has been so corrupted; or in other words, those who professed to have it, have been such corrupt men, that God has not acknowledged it, or continued His power with it, for several hundred years; therefore, there is no such thing as obtaining immaculate authority from the Catholic or Mother church. Hence, if there is any people on earth that have this authority, they obtained it from God, through the agency of an angel, or it has been handed down from the apostles by a regular set of successors abstract from the Mother church; but it is impossible to sustain the idea of a succession of this kind.--But I must hasten.

Having shown the impossibility of receiving a valid priesthood from the Romish church, I will now examine the authority, and relative positions of some of the most prominent of the Protestant societies; however, I will first make a few general remarks.

I want the reader to distinctly understand that my research into this matter, does not grow out of any ill will that I have towards any society: for as I have before observed, I believe, there his been, and is now, many honest and sincere persons in all societies, who are seeking after the truth, whom the Lord will by no means cast off in the day of eternity; but they are deceived in many respects. If it is not willful blindness, they are in a great degree excusable; but if the Lord sends them a message that will inform their better judg- [page 88] ment, then their salvation depends upon the reception of it; but if they reject it, God will no longer hold them guiltless. I wish to treat all men with the respect, that they merit by their conduct and bearing; but certainly, if the whole Christian world are in a state of apostacy, and destitute of the holy priesthood, there is no harm in making it known, or publishing it abroad; for so doing, may be the means of rescuing many from the serpent fangs of bigotry, and fanaticism. Neither does it betray a want of charity; for true charity, is to tell a man, in the spirit of meekness, of his evil ways, and of the danger he is in; and if possible, rescue him from the iron grasp of delusion: and not to stupify his judgment, when the very Javelins of the Almighty, and arrows of misfortune, are aiming at his soul. Again, I presume the reader has by this time discovered that my mode of exposing error, is by the means of reason, and the scriptures; and if hereafter, I should base my argument upon false premises, and not adduce sufficient evidence to sustain my position, then, of course, no one will be under any obligation to coincide with my views; therefore, I solicit the reader to. proceed with me in good spirits, and with good feelings, being assured that what I shall say with regard to the authority of the sects of the day, does not arise from any animosity, that I have against any of them.

It will be remembered that I have demonstrated the fact, that the Catholic or Mother church, is an apostate one; therefore, any authority that has been received from her, is not good.--But to proceed.

About the middle or the Eleventh century, the Greek church separated from the Latin; hence, the former cannot make any higher claims to the priesthood than the latter.

The Albigenses, Waldenses, Petrobrusians, and many other societies of inferior rank, arose in the Twelfth century; but all were the offspring of the Mother church. The Walden- [page 89] ces were the followers of Peter Waldus or Waldo, an opulent merchant of Lyons. He dissented from the Catholics about the year A. D. 1160. Without doubt, many in all these societies were good and exemplary Christians, as far as their knowledge and authority extended; but Dr. Mosheim, and several other eminent historians, have made it plain that they had no church power or authority, other than that which they received from the Mother church.

In the fore part of the Sixteenth century the famous reformation commenced. The Lutheran church was founded by Luther, who was a Monk of the Augustinian order; hence, he received no priesthood from any other source but the Catholic church, or from the Lord by revelation, and the agency of an angel; but it is not probable he received it direct from heaven: for he made no pretentions of the kind, or if he did, we have no account of it; consequently, the authority of the Lutheran church, and those that have dissented from it, can only be traced back to the Roman hierarchy. Melancthon, Zuinglius, and others, who were engaged with Luther in the reformation, were also dissenters from her ranks.

John Calvin, who was the originator of the Calvinistic doctrine, and virtually the corner of Presbyterianism, was also an apostate from the Mother church.

The church of England was founded by king Henry VIII., bishop Cranmer, and others, who were dissenters from the Catholics; or rather, they were a set of insubordinate characters. Indeed, all these celebrated reformers were apostates from the Mother church, and if they had any authority at all, to preach and establish churches, they must have either received it from her, or from heaven; but they all protested against her, and whom they, with the apostle, distinguish by the opprobrious epithet of, "Mother of harlots," and "Abomination of the earth." But I contend, that if she is a corrupt Church it is impossible for her to confer authority that [page 90] is pure: "A corrupt fountain cannot send forth pure water." "A corrupt tree cannot produce good fruit." "Do men gather grapes of thorns, or figs of thistles." Again, in national and church affairs, it is an established principle, that those who confer authority, have the right and power to take it away, or revoke it; therefore, if these reformers received authority from the Mother church, she has all sufficient power to take it from them, which she most certainly did do: for she excommunicated, condemned as heretics, and execrated them to all intents and purposes. But they certainly received no priesthood from heaven; for they universally denied immediate revelation from God to themselves, and made no pretensions to the administration of angels; therefore, of the two, I would take the authority of the Catholics in preference to that of the Protestants; but it is evident that neither have any that God acknowledges to be legal. Many of these noted reformers, were men of the most infamous character, as will be seen from "Dr. Mosheim's Church History" "Buck on the Reformation," and Cobbet Do.; however, the character of men, is not the object in view at present.

The Baptists chiefly owe their origin to Memo Simon, who in the early part of his public career was a Romish priest.

The Methodist church was founded by Mr. John Wesley and others, who were members of the church of England; hence, she is the second-generation offspring of the Catholic church. Indeed, nearly if not all, the Protestant denominations with their divisions, subdivisions, and factions, are the offspring of the church of Rome; and as all join in calling her the "Mother of harlots," I leave the reader to judge who her daughters are, and what must be their character.

The apostle in the following, plainly describes the corruption of the Christian world in our own times: "Now the Spirit speaketh expressly, that in the latter times some shall [page 91] depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocricy; having their conscience seared [as] with a hot iron." (1 Tim. 4:1, 2) This must be regarded as a prediction; and the "latter times," here mentioned, certainly allude to times that are to immediately precede the consummation of the present order of times or time. It is true, the apostle applies the term "these last days" to his own time, for the most obvious reason, no days had succeeded those in which he lived; but when he predicts future events that are to transpire in the "latter times," or "days," he is to be understood, as having reference to the days that are to immediately precede the second advent of Christ. Then from the above we learn that in the "latter times," men were to depart from the faith, and give heed to doctrines of devils: and it is a notorious fact, that the policy of his satanic majesty, has ever been to instigate the people to reject as many of his precepts of the gospel, and to deny as many of the promises of God to His people as he can.

Again, the apostle says: "This know also, that in the last days perilous times shall come. For men shall be lovers of their ownselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form or Godliness, but denying the power thereof from such turn away." (2 Ti. 3:1-5.) This is an accurate description of the Christian world at the present time: "They have a form of Godliness, but they deny the power thereof." Every society has a certain form of Godliness; but is there a Protestant society in Christendom that has in it apostles, prophets, and inspired men, and that practice the same ordinances in every respect for the same purpose, [page 92] and that contend for the same spiritual gifts that Christ and His apostles said, were for the believer? or in other words, does its form correspond with that of The Primitive church? I answer in the negative. But mark, the apostle says, "they shall have a form," and not the form "of Godliness."

Now reader you can demonstrate the fact, that the sectarian world are destitute of the holy priesthood: for if you interrogate them upon the subject, they will tell you, that none were to have the Melchisedec order of priesthood in the Christian dispensation, but Christ: and if you ask them, if they have the Aaronic order, they will say that none were to have it, but the sons of Aaron: thus they will in toto deny having either order of the priesthood, which is precisely what the apostle has foretold: "They shall deny the power thereof." The priesthood constitutes one of the most prominent features of the power of Godliness: for it is the power given to the people of God by which they can work in His name; and when faith co-operates with it, it is the power to work miracles. Therefore, as the sects of the day, deny this power, it is not to be expected, as I explained in the preceding chapter, that they can work miracles, and receive those spiritual gifts that pertain to the kingdom; for they are not legally adopted into it themselves, neither have they any authority to adopt others into it.

But says one, if they have not this priesthood, what authority do they possess? The apostle answers this thus: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom; preach the word; be instant in season, and out of season; reprove, rebuke, exhort, with all long suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears: [page 93] and they shall turn away their ears from the truth, and shall be turned unto fables." (2 Ti. 4:1-4) From this we learn, that as soon as those who are the subjects of the apostle's prophecy would no longer endure sound doctrine, they should heap to themselves teachers; that is, they would create a priesthood of their own, and from an order of eccelesiastics, and by this means turn from the truth unto fables. And when we read the history of the past and present, we cannot but justify this prediction; for instance, at the establishment of several of the Protestant societies, synods and councils, were held by those who had been excommunicated from the Mother church, and who had no more authority to ordain others to the ministry, than an Ethiopian from the sandy deserts of Africa; yet they ordained bishops, elders, &c.; hence, the power given, was a man-made priesthood, because it was instituted by a conclave of men who had no other authority than that of man.

Again, when we compare the various creeds, that have been instituted for the government of religious societies, with the New Testament, we can easily comprehend what the apostle alludes to in the expression, "they shall be turned from the truth unto fables." Now the only difference between the priesthood the apostles received, and the one this multitude of teachers have, is, the former was instituted by the Lord, and the latter by man. Peter says: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you; whose judgment now of' long time [page 94] lingereth not, and their damnation slumbereth not." (2 Pe. 2:13.) This no doubt, alludes to the sects, parties, and false teachers, not only of preceding ages, but of our own times. Many more predictions of the apostles and prophets, which are definite upon the subject of the apostacy, might be adduced; but the foregoing must suffice for the present.

Now reader, in order to satisfy yourself still further I advise you to carefully compare the creeds or doctrines of the orthodox societies, with the new Testament, and you will find that the one scarcely resembles the other. This variation should be regarded as convincing proof, that the Christian world are in a state of apostacy. And you will discover that for the holy priesthood, they have substituted a man-made one; for the Spirit of Christ they have factious spirits, for truth error, for light darkness; and in a word, they have turned things upside down, and changed the ancient order of the church into sectarian forms and institutions. But once more upon Protestant authority;--it is not at all probable, that the Protestant denominations have received any priesthood from heaven: for they make no pretentions of the kind; and they also deny having it; therefore, it must necessarily follow, that they have assumed all they possess. According to the bible, when the Lord undertook to establish a church a people, or His kingdom, His mode of doing it, has universally been to raise up good men upon whom He conferred the office of the priesthood, and when they done the work allotted to them, it was His work, because He authorized them; therefore, if we reason from analogy, the Protestant reformers had no authority to administer ordinances, and build up churches, and inasmuch as they did, they done it upon their own responsibility, and without power from God. "Surely," says the prophet, "the Lord God will do nothing, but He revealeth His secrets unto His [page 95] servants the prophets." (Am. 3:7.) If these societies were raised up by the express command of God, He would have made it known by a revelation. "Every plant," said Christ, "which my heavenly Father hath not planted, shall be rooted up." (Mat. 15:13.) But I will here observe, that I have no disposition to underrate the good effects of the reformation; but frankly admit, that it has been the means of doing good. Indeed, every revolution among the nations, since the world began, has resulted in some good; but oftentimes the evil has overbalanced the good. The reformation has been the cause of much bloodshed, and also a great confusion in religious matters; yet the absurdities of the Protestants, are not parallel with those of the Mother church; but as divine Providence overruled the works of Cyrus the Persian, that they produced some good; so peradventure, it is with the reformation. The good effects of it are, a religious freedom, morality, the right of exercising our own judgments upon religious matters, an astonishing improvement in the republic of letters, an extraordinary advancement in the fine arts, nations have thrown off the yoke of political bondage, the state of society has been greatly improved, and the work of civilization greatly augmented. All of this has contributed in a reasonable degree, to prepare the way for the glorious work of God of the latter-days.

Now under consideration that the Jews, Catholics, and Protestants, are in a state of apostacy, or are living under broken covenants, and that the Lord has promised to perform some of the most majestic works that He has ever accomplished since the beginning; viz., the restoration of the tribes of Israel, who are now in a dispersed condition, to the land of their fathers, and which is to be attended with great signs and miracles, the gospel is to be preached to all the world for a witness of the approach of the second advent of Christ, &c., [page 96] &c., I ask the reader what should be done? You will certainly respond with me, that God will restore His priesthood, raise up servants, endow them with power, and send them to perform this majestic work; but for the argument upon this point, I refer you to the following chapter.

Go to History of the PriesthoodC