Let us examine some implications of this
Doctrine.*

In the Book of Revelation John prefaces his messages to the Churches with an ascription of praise "To Him that loved us and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father." In 1 Pet. 2: 5 & 9, we read: "Ye also are built up a spiritual house, an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ."

"Ye are a chosen generation, a royal priesthood. . . . That ye show forth the praises of Him who hath called you out of darkness into His marvelous light."

"These New Testament priests are they which "were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." They have the annointing, "that teacheth them all things", that manifests itself in doing righteousness. They are henceforth to "destroy the body of sin" and to no longer "serve sin". They are to yield themselves "unto God as they that are alive from the dead and their members as in

* See Problems and Possibilities, p. 72 ¤.

struments of righteousness unto God", to "present their bodies a living sacrifice, holy, acceptable unto God, as a reasonable service." They are "not to live unto themselves" nor "to die unto themselves" but "unto the Lord". Their bodies are to be "temples of the Holy Ghost", "members of Christ", and they are to "glorify God." They are to "mortify their members", "crucify the body with its affections and lusts." And so they are born into a holy office, have a holy annointing, and are to offer themselves as holy sacrifices.

They "offer the sacrifice of praise continually, that is the fruit of their lips, giving thanks unto His name." As priests they offer gifts. "To him that asketh they are to give." They are to give "good measure, shaken together, pressed down and running over." They are to give drink to the thirsty, feed the hungry, clothe the naked, shelter the homeless, minister to the sick, the needy, the sorrowing and suffering of every class, "distributing to the necessity of saints", "given to hospitality". In these manifold ways they offer their priestly sacrifices to their great High Priest, Christ Jesus. He assures them that "inasmuch as they have done it unto the least of these, they have done it unto Him." He recognizes the "cup of

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cold water given in His name", even as Paul recognizes the gifts which the Philippians had sent for his support by the hand of Epaphroditus, “as an odor of sweet smell, a sacrifice acceptable, well pleasing to God."

They make priestly intercession for each other. Paul desired this intercessory prayer for himself: "Brethren pray for us." "Pray for us that the Word of the Lord may have free course and be glorified". "Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints, and for me that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel". "Ye also helping together by prayer for us". He reminds the Colossians "that Epaphras who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers". When Peter was in prison "Prayer was made without ceasing of the Church unto God for him." And so we might go on to show that this intercessory prayer of believers "for the sick", for "the sin that is not unto death", "for enemies", and "for all men" was enjoined in practice. What a blessed function is this of the New Testament priest!

These New Testament priests were also to bestow priestly blessing. This they were to do, not only on their fellow-believers. They were "not to render evil for evil, or railing for railing, but contrariwise blessing." "To bless them that persecute, to bless and curse not."

Another of the functions even of the Old Testament priest was teaching. He was a "teaching priest" and the people were to "seek the law at his mouth." The "priest's lips were to drop knowledge."

The New Testament priest also is to teach. In the congregation at Corinth Paul enjoined: "Ye may all prophesy (i. e., teach,) that all may "learn." The Thessolonians were to "edify one another" "even as they also did." The Colossian Christians were to "let the Word of Christ dwell in them richly in all wisdom; teaching one another and admonishing one another" in the worship of their assemblies. They were even to admonish their ministers. To Archippus they were to say: "Take heed to the ministry which thou hast received in the Lord that thou fulfil it." Peter exhorts: "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man

speak, let him speak as the oracles of God, if any man minister (or serve) let him do it as of the ability which God giveth."

Luther, in his famous treaty on "The Liberty of a Christian Man" says: "Nor are we kings only and the freest of all men, but also priests forever, a dignity far higher than kingship, because by that priesthood we are worthy to appear before God, to pray for others and to teach one another mutually the things which are of God. For these are the duties of priests and they cannot possibly be permitted to any unbeliever. Christ has obtained for us this favor if we believe in Him, that, we are His brethren and co-heirs and fellow-kings with Him and venture with confidence, through the spirit of faith, to come into the presence of God and cry, 'Abba Father', and to pray for one another and to do all things which we see done and prefigured in the visible and corporeal office of the priesthood."

So Luther taught that every true believer is a spiritual priest, is as near to the great Head of the Church as any official priest can be, and is equally entitled to the promise and gift of the Holy Ghost. He may exercise priestly functions among his fellow men and ought to do what he can to