BY CHARLES W. PENROSE
The ordinances1 of the Gospel referred to in previous tracts2 of this series, cannot be effectually administered without divine authority. That authority does not and cannot originate in man. It may be assumed, it is true, and presumptuous3 men may claim to be called of God without communication from Him. But their performances will be without avail and will not be recognized in heaven, either in time or in eternity4. When there is no revelation from God there can be no divine authority on earth. Baptism, even if solemnized according to the form and pattern followed by the Savior and his appointed servants, will be of no avail and will not bring remission of sins, unless the officiating minister has received authority from Deity6 to act in the name of the Father and of the Son and of the Holy Ghost. Men may lay their hands on the baptized believer in the form of confirmation7, but if they have not been divinely appointed to do so, the Holy Ghost will not flow to the convert, and the performance will be void in the sight of heaven. Those who have the temerity8 to act in that manner will be counted guilty of taking the name of the Lord in vain. No council, convocation, conference, synod, or presbytery, composed of any number of learned, devout9, and venerable persons, without divine communication can confer the smallest amount of divine authority. Their power is only human, their decisions, their commissions and their creeds10 are equally valueless in the plan of salvation11.
Whenever the Almighty12 desired to communicate with man on earth, he selected His own representatives and endowed them with authority to speak and act in His name. What they uttered by the power of the Holy Ghost, and what they administered as He directed, was recognized by Him as if performed and spoken by Deity in person. When He gave them authority to call and ordain14 others to the same duties, their administrations were also accepted by the Lord, and were fully15 efficacious. This divine authority was called the Holy {223} Priesthood. It was bestowed16 in the earliest ages. It existed among the Patriarchs, was exercised in the Mosaic17 dispensation, was held by many of the Prophets, and was established in the Christian18 Church by the Savior himself. There were two orders or branches, of that Priesthood.
The higher, which includes the lower, came to be known as the Melchisedek Priesthood. This was because Melchisedek, the King of Salem, who lived in the time of Abraham and from whom, "the father of the faithful" received his blessing19, obtained a great power in that Priesthood. It is referred to in the Epistle to the Hebrews, 7th chapter. Much controversy20 has arisen over the meaning of the third verse, which says: "Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God; abideth a Priest continually." The difficulty has arisen through the application of these remarks to the individual instead of to the Priesthood which he held. The higher, or Melchisedek Priesthood was not limited, as the Levitical Order subsequently was, to a special lineage. It did not depend upon parentage or descent, and it was an eternal Priesthood, those who possessed21 it worthily22 retaining it through life, and being Kings and priests unto God forever.
The Lesser23 Priesthood was held notably24 by Aaron and his sons, in the line of the first born, and has therefore been called by his name. It had authority to administer in the lesser ordinances and in temporal affairs, but not in the higher and more spiritual concerns of the Kingdom of God. But no man could take this honor unto himself. He must be called of God as Aaron was, or he could not hold that Priesthood. (Heb. V; 4.) Aaron was called by revelation through Moses the Prophet, and ordained25 under his hands.
This being so, as a matter of course, no man can take unto himself the higher, or Melchisedek Priesthood. Unless called of God by revelation and properly ordained, he could not obtain that authority. Even Jesus of Nazareth, though he was the Son of God, did not assume that Priesthood. He was "called of God, a High Priest after the order of Melchisedek." It is written further: "So also Christ glorified26 not himself to be made a High Priest but He that said unto him thou art my Son, this day have I begotten27 thee." (Heb. V; 3, 10.)
It has been erroneously taught among the Christian sects28 of the present age that this Priesthood, in both of its branches or orders, was done away in Christ. That it has not been on earth for several centuries may be true, and therefore the {224} authority to administer in the name of the Lord has not been enjoyed among men. But the authority held by Jesus Christ as "a Priest forever after the order of Melchisedek" was conferred by him upon his Apostles, to whom he gave the keys of that power and authority, so that what they sealed on earth should be sealed in heaven, and what they loosed on earth should be loosed in heaven. (Matt. XVIII; 18.) He said to them: "As my Father hath sent me, even so send I you." (John XX; 21.) Again he said: "Ye have not chosen me, but I have chosen you, and ordained you; that ye should go and bring forth29 fruit and that your fruit should remain." (John XV; 16.) The Apostles thus authorized30 had power to call others to this Priesthood and ministry31, when directed by the Holy Ghost, as Moses called and ordained his brother Aaron.
The law of carnal commandments in which the lesser or Levitical Priesthood administered was fulfilled in Jesus Christ, but the Priesthood or authority to administer in the name of the Lord was not then abolished, the higher, or Melchisedek Priesthood was restored. That was the change in the Priesthood referred to in Heb. VII; 12: "For the Priesthood being changed there is made of necessity a change also of the law." From this it is evident that the Priesthood was not abolished, but the law of the Gospel being introduced by Christ in place of the Mosaic Code, the higher Priesthood was also introduced, for the Gospel is a higher law than that of Moses. The sacrifice of animals in which the lesser Priesthood administered was no longer required, after the great sacrifice of the Son of God of which they were typical, so that function of the lesser, or Aaronic Priesthood was discontinued. But the administration of the ordinances of the Gospel was necessary, and could not be rightfully performed without divine authority. Therefore, the Priesthood of God held by Jesus Christ, and by his Apostles and by others called of God through them, was a part of and essential to the Christian dispensation.
The term "called of God" appears to be as much misunderstood as is the subject of the Priesthood of God. Men assume to act in the name of Jesus Christ, either because they feel or imagine they have a call in their hearts to this ministry, or because they have been called by some person or conclave32 having no more divine communication and authority than they had themselves. In contrast to their assumption let us view the case of Saul of Tarsus, afterwards called Paul the Apostle. In the narration33 of his case as given in Acts XXII {225} he says that on his way to Damascus the Lord Jesus Christ appeared to him in glory, and he was stricken blind thereby34. He received his sight by miracle and was informed: "The God of our Fathers hath chosen thee that thou shouldst know his will, and see that Just One, and shouldst hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And now why tarriest thou? Arise and be baptized and wash away thy sins, calling on the name of the Lord." Paul subsequently received another divine communication, informing him that the Lord would send him unto the Gentiles. (Verses 12-21.) After all this he was not authorized to act as a minister of the Gospel, because he had not yet been properly called and ordained.
It was ten years after this, according to the chronology of the New Testament35, that Paul was ordained to the Priesthood or authority to act in the name of the Lord. It is stated that certain Prophets and Teachers were in the Church at Antioch, and "As they ministered to the Lord and 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 upon them they sent them away." (Acts XIII; 2, 3; see also Acts IX; 15-18.) Paul in his epistles invariably declared that he was not called by the will of man; and he taught that no man of himself could rightfully assume the authority to administer in the name of the Lord. To the Galatians he wrote: "Paul an Apostle (not of men, neither by man, but by Jesus Christ and God the Father who raised him from the dead)." (Gal. I; 1.) Writing to Titus, Paul said: "For this cause left I thee in Crete. That thou shouldst set in order the things that are wanting, and ordain Elders in every city as I had appointed thee." (Titus I; 5.) Writing to Timothy, Paul says: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." (I Tim. IV; 14.) It was thus that the seven Deacons were ordained, as recorded in Acts VI; 6.
That there was a divinely appointed ministry in the Church established by our Savior, must be evident to every mind open to the truth, on reading the New Testament; also that these were essential to the Church, and that without them there can be no true Church of Christ on earth. Explaining this subject and stating the order of the Christian ministry given by Christ, Paul says: "And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors36 and Teachers." (Eph. IV; 11.) These inspired men were, {226} as we have seen, called of God, not of men, and were appointed and ordained to their respective callings by divine authority. It is claimed that these were necessary only in the first days of the Church of Christ on earth, and that they are no longer needed. But the succeeding verses of the scripture37 we have quoted show most positively38 to the contrary. They were given Paul says, "For the perfecting of the Saints, for the work of the ministry, for the edifying39 of the body of Christ; till we all come in the unity40 of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature41 of the fulness of Christ; that we henceforth be no more children, tossed to and fro and carried about with every wind of doctrine42, by the sleight43 of men, and cunning craftiness44 whereby they lie in wait to deceive." (Verses 12-14.) Without these divinely ordained and inspired men, holding this Holy Priesthood, the work of the ministry cannot be performed acceptable to God, neither can the Church be perfected. They are absolutely necessary until all shall come to the unity of the faith and a knowledge of the Son of God. The absence of that divine authority, and of the gift of the Holy Ghost, has caused the division and dissension that now exist among professing45 Christians46, who are, "tossed to and fro and carried about with every wind of doctrine," led hither and thither47 by unauthorized and uninspired men, and by the "cunning craftiness" whereby hirelings who preach for money, "lie in wait to deceive" and "make merchandise of the souls of men."
All the ministrations, ordinances, baptisms, confirmations48, performances and ceremonies that have been instituted by men and conducted under merely human authority, whether devoutly49, sincerely, and piously50, or with wilful51 intent to impose upon the ignorance and credulity of mankind, are void in the sight of heaven, are not recognized of God, and have no virtue52 or effect as aids to salvation. God's house is a house of order, and He will accept only that which He has authorized and ordained. However startling this may appear, it is the eternal truth, which will stand the test of both reason and revelation. Truth is mighty13 and will prevail. The remedy for these tremendous evils will be pointed5 out in succeeding pamphlets.
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1
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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presumptuous
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| adj.胆大妄为的，放肆的，冒昧的，冒失的 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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pointed
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| adj.尖的，直截了当的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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confirmation
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| n.证实，确认，批准 | |
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temerity
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| n.鲁莽，冒失 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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mighty
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| adj.强有力的；巨大的 | |
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ordain
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| vi.颁发命令；vt.命令，授以圣职，注定，任命 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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controversy
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| n.争论，辩论，争吵 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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worthily
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| 重要地，可敬地，正当地 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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glorified
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| 美其名的，变荣耀的 | |
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begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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forth
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| adv.向前；向外，往外 | |
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authorized
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| a.委任的，许可的 | |
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ministry
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| n.(政府的)部；牧师 | |
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conclave
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| n.秘密会议，红衣主教团 | |
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narration
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| n.讲述，叙述；故事；记叙体 | |
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thereby
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| adv.因此，从而 | |
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testament
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| n.遗嘱；证明 | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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doctrine
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| n.教义；主义；学说 | |
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sleight
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| n.技巧，花招 | |
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craftiness
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| 狡猾，狡诈 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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48
confirmations
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| 证实( confirmation的名词复数 )； 证据； 确认； （基督教中的）坚信礼 | |
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devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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piously
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| adv.虔诚地 | |
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51
wilful
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| adj.任性的，故意的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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