The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1871-07-05

except through SOHO preGexI. uoHofo 'nH'
every dollar gained in this way for the
Church has been a curse to it, and the clog
that now lies upon the enterprises of the
Church, the want of means, is to be in part
accounted for by these unfortunate expe-
dents. We should all the time have been
educating the Church to the idea that this
contribution was due to their God and Sa-
viour, as one of the obvious consequences of
their faith and conservation. am not GER
tain that some even of us who have frowned
on this idea of trucking the people into doing
good by feast, or fair, or the smiles Of a
fair lady, have not made a mistake. We
talk about "payimg for preaching pay
ing the preacher" We have even got it in
the form of our call to a minister. "In Or
der that you may be free from worldly cares,
&C., we promise to pay you," &c. l doubt
if that is not wrong. We have great deal
to unlearn and to teach ourpeople before we
get them to the Scripture idea. The true
idea is that the money is not paid to the
preacher, or the missionary, or to the Tract
Society, but is thank, offering to God My
hope is in getting back and educating the
Church to the old Scripture idea of the first
fruits, as an obation to God out of our
worldly substance.
To illustrate rapidly the line of thought
which | would wish to expand, if had an
hour to do it in, the first remark make
is this: That the oblation of the worldly
substance of Gods people was a prominent
feature in the religion of the Old Testament.
The first fruits were offered as part of the
worship of the Church. The rule was that
the worshipper was not to come before his
God empty handed. "Honor the Lord with
thy substance, and the first fruits of thine
increase so shall thy barns be filled with
plenty" Have we not fallen too much into
the idea that this is Levitical, and that when
that law passed away this also passed away
l am willing to admit that the fixed ratio Of
one-tenth ordained for the Hebrew, may be
repealed. The gospel law is "every man as
he purposeth in his own heart not grudg
ingly or of necessity, for the Lord loveth q
cheerful giver." But, the great principle
of worshipping God with our substance ex
listed long before the Levitical religion. We
find it in the family of Adam. Gains offer.
ing was not rejected because he offered the
first fruits, but because he refused to make
the bloody offering along with them, which
Abel did. We find it in the vow that jacob
made at Bethel, that he would return to the
Lord the tenth of all. And, to 90 back g
little, we find it in Il most singular instance
of the oblation of Abraham to Melchizedek
an instance which is to my mind exceed
ingly interesting. And would argue very
much in the strain in which the Apostle
Paul argues of the priesthood of Christ, as
an antitype of that of Melchizedek Mel
chizedek stands out in the Old Testamen
record very peculiar figure, as the anti
Levitical figure, the counterpart, antithesil
of Levi, the exact representative of Zion's
future King who was to be priest on hi
throne. And to Melchizedek gave Abraham
"tenth of ALL" Now, when that came
down through the Levitical institutions, We
find these oblations and first fruits when thu
people appeared before God, making &C
acknowledgement of their dependence upon hin
and His mercies. What is there LeviticaI
in il? This was not the sacrifice. This
was not the blood that made atonement fol
their sins. We do not read that it was of
fered through a priest. The head of the
family came and offered it himself In the
book of Deuteronomy there seems to be q
form of the oblation beginning with the
words, GA Syrian ready to perish was my
father" &c. What was the meaning of this
Was it typical of satisfaction for guilt p
Not at all, 1t was not typical act, but al
act of worship just as truly as our prayers
hymns and sacraments are now acts of wor.
ship to God, in which in the form of offer
ing of his substance to God was an expires
sion of Christian gratitude and devotion.
cannot see any difference between the ole
dispensation and the new in that particular
The oblation of the first fruits made as s
thank-ofering, appears to me to have all the
reason that it ever had and more, since Goo
has given the antitype instead of the type
to atone for the sin of our souls, we have
more to thank Him for, and therefore more
reason to offer him a full oblation.
1 think that l find in the New Testament
most evident traces of the continuity of this
divine institution. Have you not beer
struck with that simple but profound view
which DR.. Addison Alexander gives in his
exposition of the book of Acts, of the scope OF
purpose of the Holy Ghost in that historical
narrative? The Holy Ghost is there draw
ing with divine accuracy brief outline of the
new dispensation. As soon as the new dis
pensation took form in the existence of q
baptized Church, that ecclesia thus called
out continued steadfastly in the Apostles
doctrine and fellowship and breaking Of
bread and in prayers" The English version
has left out the article, and as 1 believe
obscured the meaning. The original is,
"the Apostles doctrine, the fellowship, tie
koinonia) and the breaking of bread and the
prayers. The New Testament church in
brief consists of these four things, scriptural
doctrine, sacraments, prayer and the obla-
ton. The oblation was continued into the
new dispensation by divine authority. We
are all familiar with the language of the
Apostle d" On the first day of the week let
every man lay by him in store according as
the Lord hath promised him." We are
familiar with such texts as these. off the
first fruits be holy, the mass is holy;" and
with the language in the 9th chapter of 1st
Corinthians, that the natural fruit of the
gospel in the heart of the believer is this
Oblation to God, of which all the servants of
the sanctuary are to be maintained. "Who
goeth warfare at his own charges, or
nlanteth VINEYARD and eateth not thereof?"