The Ancient Church Part 11

To the primitive disciples the day on which our Lord rose from the grave was a crisis of intense excitement. The crucifixion had cast a dismal cloud over their prospects; for, immediately before, when He entered Jerusalem amidst the hosannahs of the mult.i.tude, they had probably antic.i.p.ated that He was about to a.s.sert His sovereignty as the Messiah: yet, when His body was committed to the tomb, they did not at once sink into despair; and, though filled with anxiety, they ventured to indulge a hope that the third day after His demise would be signalised by some new revelation. [210:1] The report of those who were early at the sepulchre at first inspired the residue of the disciples with wonder and perplexity; [210:2] but, as the proofs of His resurrection multiplied, they became confident and joyful. Ever afterwards the first day of the week was observed by them as the season of holy convocation. [211:1]

Those members of the Apostolic Church who had been originally Jews, continued for some time to meet together also on the Sat.u.r.day; but, what was called "The Lord's Day," [211:2] was regarded by all as sacred to Christ.

It has often been a.s.serted that, during His own ministry, our Saviour encouraged His disciples to violate the Sabbath, and thus prepared the way for its abolition. But this theory is as dest.i.tute of foundation as it is dangerous to morality. Even the ceremonial law continued to be binding until Jesus expired upon the cross; and meanwhile He no doubt felt it to be His duty to attend to every jot and t.i.ttle of its appointments. [211:3] Thus, it became Him "to fulfil all righteousness."

[211:4] He is at pains to shew that the acts of which the Pharisees complained as breaches of the Sabbath could be vindicated by Old Testament authority; [211:5] and that these formalists "condemned _the guiltless,"_ [211:6] when they denounced the disciples as doing that which was unlawful. Jesus never transgressed either the letter or the spirit of any commandment pertaining to the holy rest; but superst.i.tion had added to the written law a mult.i.tude of minute observances; and every Israelite was at perfect liberty to neglect any or all of these frivolous regulations.

The Great Teacher never intimated that the Sabbath was a ceremonial ordinance which was to cease with the Mosaic ritual. It was inst.i.tuted when our first parents were in Paradise; [211:7] and the precept enjoining its remembrance, being a portion of the Decalogue, [212:1] is of perpetual obligation. Hence, instead of regarding it as a merely Jewish inst.i.tution, Christ declares that it "was made for MAN," [212:2]

or, in other words, that it was designed for the benefit of the whole human family. Instead of antic.i.p.ating its extinction along with the ceremonial law, He speaks of its existence after the downfal of Jerusalem. When He announces the calamities connected with the ruin of the holy city, He instructs His followers to pray that the urgency of the catastrophe may not deprive them of the comfort of the ordinances of the sacred rest. "Pray ye," said he, "that your flight be not in the winter, _neither on the Sabbath-day_." [212:3] And the prophet Isaiah, when describing the ingathering of the Gentiles and the glory of the Church in the times of the gospel, mentions the keeping of the Sabbath as characteristic of the children of G.o.d. "The sons of the stranger,"

says he, "that join themselves to the Lord to serve him, and to love the name of the Lord, to be his servants, every one _that keepeth the Sabbath from polluting it,_ and taketh hold of my covenant--even them I will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon mine altar: [212:4] for mine house shall be called an house of prayer _for all people._" [212:5]

But when Jesus declared that "the Son of Man is Lord also of the Sabbath," [212:6] He unquestionably a.s.serted His right to alter the circ.u.mstantials of its observance. He accordingly abolished its ceremonial worship, gave it a new name, and changed the day of its celebration. He signalised the first day of the week by then appearing once and again to His disciples after His resurrection, [212:7] and by that Pentecostal outpouring of the Spirit [213:1] which marks the commencement of a new era in the history of redemption. As the Lord's day was consecrated to the Lord's service, [213:2] the disciples did not now neglect the a.s.sembling of themselves together; [213:3] and the apostle commanded them at this holy season to set apart a portion of their gains for religious purposes. [213:4] It was most fitting that the first day of the week should be thus distinguished under the new economy; for the deliverance of the Church is a more ill.u.s.trious achievement than the formation of the world; [213:5] and as the primeval Sabbath commemorated the rest of the Creator, the Christian Sabbath reminds us of the completion of the work of the Redeemer. "There remaineth, therefore, the keeping of a Sabbath [213:6] to the people of G.o.d, for he that is entered into his rest, he also hath ceased from his own works, as G.o.d did from his." [213:7]

As many of the converts from Judaism urged the circ.u.mcision of their Gentile brethren, they were likewise disposed to insist on their observance of the Hebrew festivals. The apostles, at least for a considerable time, did not deem it expedient positively to forbid the keeping of such days; but they required that, in matters of this nature, every one should be left to his own discretion. "One man," says Paul, "esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind." [213:8] It is obvious that the Lord's day is not included in this compromise; for from the morning of the resurrection there appears to have been no dispute as to its claims, and its very t.i.tle attests the general recognition of its authority. The apostle can refer only to days which were typical and ceremonial. Hence he says elsewhere--"Let no man judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the Sabbath days--_which are a shadow of things to come, but the body is of Christ_." [214:1]

Though the New Testament furnishes no full and circ.u.mstantial description of the worship of the Christian Church, it makes such incidental allusions to its various parts, as enable us to form a pretty accurate idea of its general character. Like the worship of the synagogue [214:2] it consisted of prayer, singing, reading the Scriptures, and expounding or preaching. Those who joined the Church, for several years after it was first organized, were almost exclusively converts from Judaism, and when they embraced the Christian faith, they retained the order of religious service to which they had been hitherto accustomed; but by the recognition of Jesus Christ as the Messiah of whom the law and the prophets testified, their old forms were inspired with new life and significance. At first the heathen did not challenge the distinction between the worship of the synagogue and the Church; and thus it was, as has already been intimated, that for a considerable portion of the first century, the Christians and the Jews were frequently confounded.

It has often been a.s.serted, that the Jews had a liturgy when our Lord ministered in their synagogues; but the proof adduced in support of this statement is far from satisfactory; and their prayers which are still extant, and which are said to have been then in use, must obviously have been written after the destruction of Jerusalem. [215:1] It is, however, certain that the Christians in the apostolic age were not restricted to any particular forms of devotion. The liturgies ascribed to Mark, James, and others, are unquestionably the fabrications of later times; [215:2]

and had any of the inspired teachers of the gospel composed a book of common prayer, it would, of course, have been received into the canon of the New Testament. Our Lord taught His disciples to pray, and supplied them with a model to guide them in their devotional exercises; [215:3]

but there is no evidence whatever that, in their stated services, they constantly employed the language of that beautiful and comprehensive formulary. The very idea of a liturgy was altogether alien to the spirit of the primitive believers. They were commanded to give thanks "in everything," [215:4] to pray "always _with all prayer and supplication_ in the spirit," [215:5] and to watch thereunto "with all perseverance and supplication _for all saints_;" [215:6] and had they been limited to a form, they would have found it impossible to comply with these admonitions. Their prayers were dictated by the occasion, and varied according to pa.s.sing circ.u.mstances. Some of them which have been recorded, [215:7] had a special reference to the occurrences of the day, and could not have well admitted of repet.i.tion. In the apostolic age, when the Spirit was poured out in such rich effusion on the Church, the gift, as well as the grace, of prayer was imparted abundantly, so that a liturgy would have been deemed superfluous, if not directly calculated to freeze the genial current of devotion.

Singing, in which none but Levites were permitted to unite, [216:1] and which was accompanied by instrumental music, const.i.tuted a prominent part of the temple service. The singers occupied an elevated platform adjoining the court of the priests; [216:2] and it is somewhat doubtful whether, in that position, they were distinctly heard by the majority of the worshippers within the sacred precincts. [216:3] As the sacrifices, offerings, and other observances of the temple, as well as the priests, the vestments, and even the building itself, had an emblematic meaning, [216:4] it would appear that the singing, intermingled with the music of various instruments of sound, was also typical and ceremonial. It seems to have indicated that the tongue of man cannot sufficiently express the praise of the King Eternal, and that all things, animate and inanimate, owe Him a revenue of glory. The worship of the synagogue was more simple. Its officers had, indeed, trumpets and cornets, with which they published their sentences of excommunication, and announced the new year, the fasts, and the Sabbath; [216:5] but they did not introduce instrumental music into their congregational services. The early Christians followed the example of the synagogue; and when they celebrated the praises of G.o.d "in psalms, and hymns, and spiritual songs," [216:6] their melody was "the fruit of the lips." [216:7] For many centuries after this period, the use of instrumental music was unknown in the Church. [217:1]

The Jews divided the Pentateuch and the writings of the Prophets into sections, one of which was read every Sabbath in the synagogue; [217:2]

and thus, in the place set apart to the service of the G.o.d of Israel, His own will was constantly proclaimed. The Christians bestowed equal honour on the holy oracles; for in their solemn a.s.semblies, the reading of the Scriptures of the Old and New Testament formed a part of their stated worship. [217:3] At the close of this exercise, one or more of the elders edified the congregation, either by giving a general exposition of the pa.s.sage read, or by insisting particularly on some point of doctrine or duty which it obviously inculcated. If a prophet was present, he, too, had now an opportunity of addressing the auditory.

[217:4]

As apostolic Christianity aimed to impart light to the understanding, its worship was uniformly conducted in the language of the people. It, indeed, attested its divine origin by miracles, and it accordingly enabled some to speak in tongues in which they had never been instructed; but it permitted such individuals to exercise their gifts in the church only when interpreters were present to translate their communications. [217:5] Whilst the gift of tongues, possessed by so many of the primitive disciples, must have attracted the attention of the Gentile as well as of the Jewish literati, it must also have made a powerful impression on the popular mind, more especially in large cities; for in such places there were always foreigners to whom these strange utterances would be perfectly intelligible, and for whom a discourse delivered in the speech of their native country would have peculiar charms. But in the worship of the primitive Christians there was no attempt, in the way of embellishment or decoration, to captivate the senses. The Church had no gorgeous temples, no fragrant incense, [218:1] no splendid vestments. For probably the whole of the first century, she celebrated her religious ordinances in private houses, [218:2] and her ministers officiated in their ordinary costume. John, the forerunner of our Saviour, "had his raiment of camel's hair, and a leathern girdle about his loins;" [218:3] but perhaps few of the early Christian preachers were arrayed in such coa.r.s.e canonicals.

The Founder of the Christian religion inst.i.tuted only two symbolic ordinances--Baptism and the Lord's Supper. [218:4] It is universally admitted that, in the apostolic age, baptism was dispensed to all who embraced the gospel; but it has been much disputed whether it was also administered to the infant children of the converts. The testimony of Scripture on the subject is not very explicit; for, as the ordinance was in common use amongst the Jews, [218:5] a minute description of its mode and subjects was, perhaps, deemed unnecessary by the apostles and evangelists. When an adult heathen was received into the Church of Israel, it is well known that the little children of the proselyte were admitted along with him; [219:1] and as the Christian Scriptures _no where forbid_ the dispensation of the rite to infants, it may be presumed that the same practice was observed by the primitive ministers of the gospel. This inference is emphatically corroborated by the fact that, of the comparatively small number of pa.s.sages in the New Testament which treat of its administration, no less than _five_ refer to the baptism of whole households. [219:2] It is also worthy of remark that these five cases are not mentioned as rare or peculiar, but as ordinary specimens of the method of apostolic procedure. It is not, indeed, absolutely certain that there was an infant in any of these five households; but it is, unquestionably, much more probable that they contained a fair proportion of little children, than that every individual in each of them had arrived at years of maturity, and that all these adults, without exception, at once partic.i.p.ated in the faith of the head of the family, and became candidates for baptism.

In the New Testament faith is represented as the grand qualification for baptism; [219:3] but this principle obviously applies only to all who are capable of believing; for in the Word of G.o.d faith is also represented as necessary to salvation, [219:4] and yet it is generally conceded that little children may be saved. Under the Jewish dispensation infants were circ.u.mcised, and were thus recognised as interested in the divine favour, so that, if they be excluded from the rite of baptism, it follows that they occupy a worse position under a milder and more glorious economy. But the New Testament forbids us to adopt such an inference. It declares that infants should be "suffered to come" to the Saviour; [219:5] it indicates that baptism supplies the place of circ.u.mcision, for it connects the gospel inst.i.tution with "the circ.u.mcision of Christ;" [220:1] it speaks of children as "saints" and as "in the Lord," [220:2] and, of course, as having received some visible token of Church membership; and it a.s.sures them that their sins are forgiven them "for His name's sake." [220:3] The New Testament does not record a single case in which the offspring of Christian parents were admitted to baptism on arriving at years of intelligence; but it tells of the apostles exhorting the men of Judea to repent and to submit to the ordinance, inasmuch as it was a privilege proffered to them and _to their children_. [220:4] Nay more, Paul plainly teaches that the seed of the righteous are ent.i.tled to the recognition of saintship; and that, even when only one of the parents is a Christian, the offspring do not on that account forfeit their ecclesiastical inheritance. "The unbelieving husband," says he, "is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your _children_ unclean, but _now are they holy_." [220:5] This pa.s.sage demonstrates that the Apostolic Church recognised the holiness of infants, or in other words, that it admitted them to baptism.

The Scriptures furnish no very specific instructions as to the mode of baptism; and it is probable that, in its administration, the primitive heralds of the gospel did not adhere to a system of rigid uniformity.

[220:6] Some have a.s.serted that the Greek word translated _baptize_, [220:7] in our authorised version, always signifies _immerse_, but it has been clearly shewn [221:1] that this statement is inaccurate, and that baptism does not necessarily imply _dipping_. In ancient times, and in the lands where the apostles laboured, bathing was perhaps as frequently performed by _affusion_ as immersion; [221:2] and it may be that the apostles varied their method of baptizing according to circ.u.mstances. [221:3] The ordinance was intended to convey the idea of _washing_ or purifying; and it is obvious that water may be applied, in many ways, as the means of ablution. In the sacred volume _sprinkling_ is often spoken of as equivalent to washing. [221:4]

As baptism was designed to supersede the Jewish circ.u.mcision, the Lord's Supper was intended to occupy the place of the Jewish Pa.s.sover. [221:5]

The Paschal lamb could be sacrificed nowhere except in the temple of Jerusalem, and the Pa.s.sover was kept only once a year; but the Eucharist could be dispensed wherever a Christian congregation was collected; and at this period it seems to have been observed every first day of the week, at least by the more zealous and devout worshippers. [221:6] The wine, as well as the other element, was given to all who joined in its celebration; and the t.i.tle of the "Breaking of _Bread_," [221:7] one of the names by which the ordinance was originally distinguished, supplies evidence that the doctrine of transubstantiation was then utterly unknown. The word _Sacrament_, as applied to Baptism and the Holy Supper, was not in use in the days of the apostles, and the subsequent introduction of this nomenclature, [222:1] probably contributed to throw an air of mystery around these inst.i.tutions. The primitive disciples considered the elements employed in them simply as signs and seals of spiritual blessings; and they had no more idea of regarding the bread in the Eucharist as the real body of our Saviour, than they had of believing that the water of baptism is the very blood in which He washed His people from their sins. They knew that they enjoyed the light of His countenance in prayer, in meditation, and in the hearing of His Word; and that He was not otherwise present in these symbolic ordinances.

Whilst, in the Lord's Supper, believers hold fellowship with Christ, they also maintain and exhibit their communion with each other. "We, being many," says Paul, "are one bread and one body, for we are all partakers of that one bread." [222:2] Those who joined together in the observance of this holy inst.i.tution were thereby pledged to mutual love; but every one who acted in such a way as to bring reproach upon the Christian name, was no longer admitted to the sacred table. Paul, doubtless, refers to exclusion from this ordinance, as well as from intimate civil intercourse, when he says to the Corinthians--"I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." [222:3]

In the synagogue all cases of discipline were decided by the bench of elders; [222:4] and it is plain, from the New Testament, that those who occupied a corresponding position in the Christian Church, also exercised similar authority. They are described as having the oversight of the flock, [222:5] as bearing rule, [223:1] as watching for souls, [223:2] and as taking care of the Church of G.o.d. [223:3] They are instructed how to deal with offenders, [223:4] and they are said to be ent.i.tled to obedience. [223:5] Such representations obviously imply that they were intrusted with the administration of ecclesiastical discipline.

This account of the functions of the spiritual rulers has been supposed by some to be inconsistent with several statements in the apostolic epistles. It has been alleged that, according to these letters, the administration of discipline was vested in the whole body of the people; and that originally the members of the Church, in their collective capacity, exercised the right of excommunication. The language of Paul, in reference to a case of scandal which had occurred among the Christians of Corinth, has been often quoted in proof of the democratic character of their ecclesiastical const.i.tution. "It is reported commonly," says the apostle, "that there is fornication, among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife..... Therefore _put away from among yourselves that wicked person_." [223:6] The admonition was obeyed, and the application of discipline seems to have produced a most salutary impression upon the mind of the offender. In his next letter the apostle accordingly alludes to this circ.u.mstance, and observes--"Sufficient to such a man is this punishment, which was _inflicted of many_." [223:7]

These words have been frequently adduced to shew that the government of the Corinthian Church was administered by the whole body of the communicants.

The various statements of Scripture, if rightly understood, must exactly harmonize, and a closer investigation of the case of this transgressor is all that is required to prove that he was not tried and condemned by a tribunal composed of the whole ma.s.s of the members of the Church of Corinth. His true history reveals facts of a very different character.

For reasons which it would, perhaps, be now in vain to hope fully to explore, he seems to have been a favourite among his fellow-disciples; many of them, prior to their conversion, had been grossly licentious; and, it may be, that they continued to regard certain l.u.s.ts of the flesh with an eye of comparative indulgence. [224:1] Some of them probably considered the conduct of this offender as only a legitimate exercise of his Christian liberty; and they appear to have manifested a strong inclination to shield him from ecclesiastical censure. Paul, therefore, felt it necessary to address them in the language of indignant expostulation. "_Ye are puffed up_," says he, "and have not rather mourned that he that hath done this deed might be taken away from among you....._Your glorying is not good_. Know ye not that a little leaven leaveneth the whole lump." [224:2] At the same time, as an apostle bound to vindicate the reputation of the Church, and to enforce the rules of ecclesiastical discipline, he solemnly announces his determination to have the offender excommunicated. "I verily," says he, "as absent in body, but present in spirit, _have judged_ already as though I were present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, _when ye are gathered together_, and my spirit, with the power of our Lord Jesus Christ, _to deliver such an one unto Satan_ for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." [224:3] To deliver any one to Satan is to expel him from the Church, for whoever is not in the Church is in the world, and "the whole world lieth in the wicked one." [224:4] This discipline was designed to teach the fornicator to mortify his l.u.s.ts, and it thus aimed at the promotion of his highest interests; or, as the apostle expresses it, he was to be excommunicated "for the destruction of the flesh, [225:1] that the spirit might be saved in the day of the Lord Jesus." It is obvious that the Church of Corinth was now in a state of great disorder. A partisan spirit had crept in amongst its members; [225:2] and it seems probable that those elders [225:3] who were anxious to maintain wholesome discipline were opposed and overborne. The fornicator had in some way contrived to make himself so popular that an attempt at his expulsion would, it was feared, throw the whole society into hopeless confusion. Under these circ.u.mstances Paul felt it necessary to interpose, to a.s.sert his apostolic authority, and to insist upon the maintenance of ecclesiastical order. Instead, however, of consulting the people as to the course to be pursued, he peremptorily delivers his _judgment_, and requires them to hold a solemn a.s.sembly that they may listen to the public announcement [225:4] of a sentence of excommunication. He, of course, expected that their rulers would concur with him in this decision, and that one of them would officially publish it when they were "gathered together."

When the case is thus stated, it is easy to understand why the apostle required all the disciples to "put away" from among themselves "that wicked person." Had they continued to cherish the spirit which they had recently displayed, they might either have encouraged the fornicator to refuse submission to the sentence, or they might have rendered it comparatively powerless. He therefore reminds them that they too should seek to promote the purity of ecclesiastical fellowship; and that they were bound to cooperate in carrying out a righteous discipline. They were to cease to recognize this fallen disciple as a servant of Christ; they were to withdraw themselves from his society; they were to decline to meet him on the same terms, as heretofore, in social intercourse; and they were not even to eat in his company. Thus would the reputation of the Church be vindicated; for in this way it would be immediately known to all who were without that he was no longer considered a member of the brotherhood.

The Corinthians were awakened to a sense of duty by this apostolic letter, and acted up to its instructions. The result was most satisfactory. When the offender, saw that he was cut off from the Church, and that its members avoided his society, he was completely humbled. The sentence of the apostle, or the eldership, if opposed or neglected by the people, might have produced little impression; but "the punishment which was inflicted of many"--the immediate and entire abandonment of all connexion with him by the disciples at Corinth--overwhelmed him with shame and terror. He felt as a man smitten by the judgment of G.o.d; he renounced his sin; and he exhibited the most unequivocal tokens of genuine contrition. In due time he was restored to Church fellowship; and the apostle then exhorted his brethren to readmit him to intercourse, and to treat him with kindness and confidence. "Ye ought," says he, "rather to forgive him and comfort him, lest perhaps such an one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him." [227:1]

This case of the Corinthian fornicator has been recorded for the admonition and guidance of believers in all generations. It teaches that every member of a Christian Church is bound to use his best endeavours to promote a pure communion; and that he is not guiltless if, prompted by mistaken charity or considerations of selfishness, he is not prepared to co-operate in the exclusion of false brethren. Many an immoral minister has maintained his position, and has thus continued to bring discredit on the gospel, simply because those who had witnessed his misconduct were induced to suppress their testimony; and many a church court has been prevented from enforcing discipline by the clamours or intimidation of an ignorant and excited congregation. The command--"Put away from among yourselves that wicked person," is addressed to the people, as well as to the ministry; and all Christ's disciples should feel that, in vindicating the honour of His name, they have a common interest, and share a common responsibility. Every one cannot be a member of a church court; but every one can aid in the preservation of church discipline. He may supply information, or give evidence, or encourage a healthy tone of public sentiment, or a.s.sist, by pet.i.tion or remonstrance, in quickening the zeal of lukewarm judicatories. And discipline is never so influential as when it is known to be sustained by the approving verdict of a pious and intelligent community. The punishment "inflicted of many"--the withdrawal of the confidence and countenance of a whole church--is a most impressive admonition to a proud sinner.

In the apostolic age the sentence of excommunication had a very different significance from that which was attached to it at a subsequent period. Our Lord pointed out its import with equal precision and brevity when he said--"If thy brother....neglect to hear the church, [228:1] let him be unto thee as an heathen man and a publican." [228:2]

The Israelites could have no religious fellowship with heathens, or the worshippers of false G.o.ds; and they could have no personal respect for publicans, or Roman tax-gatherers, who were regarded as odious representatives of the oppressors of their country. To be "unto them as an heathen" was to be excluded from the privileges of their church; and to be "unto them as a publican" was to be shut out from their society in the way of domestic intercourse. When the apostle says--"Now we command you, brethren, that _ye withdraw yourselves_ from every brother that walketh disorderly and not after the ordinance [228:3] which he received of us," [228:4] he doubtless designed to intimate that those who were excommunicated should be admitted neither to the intimacy of private friendship nor to the sealing ordinances of the gospel. But it did not follow that the disciples were to treat such persons with insolence or inhumanity. They were not at liberty to act thus towards heathens and publicans; for they were to love even their enemies, and they were to imitate the example of their Father in heaven who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." [228:5] It is obvious from the address of the apostle to the Thessalonians that the members of the Church were not forbidden to speak to those who were separated from communion; and that they were not required to refuse them the ordinary charities of life. They were simply to avoid such an intercourse as implied a community of faith, of feeling, and of interest. "If any man," says he, "obey not our word by this epistle, note that man, and _have no company with him_, that he may be ashamed. Yet _count him not as an enemy, but admonish him as a brother_." [229:1]

How different was this discipline from that which was established, several centuries afterwards, in the Latin Church! The spirit and usages of paganism then supplanted the regulations of the New Testament, and the excommunication of Christianity was converted into the excommunication of Druidism. [229:2] Our Lord taught that "whoever would not hear the church" should be treated as a heathen man and a publican; but the time came when he who forfeited his status as a member of the Christian commonwealth was denounced as a monster or a fiend. Paul declared that the person excommunicated, instead of being counted as an enemy, should be admonished as a brother; but the Latin Church, in a long list of horrid imprecations, [229:3] invoked a curse upon every member of the body of the offender, and commanded every one to refuse to him the civility of the coldest salutation! The early Church acted as a faithful monitor, anxious to reclaim the sinner from the error of his ways: the Latin Church, like a tyrant, refuses to the transgressor even that which is his due, and seeks either to reduce him to slavery, or to drive him to despair.

CHAPTER II.

THE EXTRAORDINARY TEACHERS OF THE APOSTOLIC CHURCH; AND ITS ORDINARY OFFICE-BEARERS, THEIR APPOINTMENT, AND ORDINATION.

Paul declares that Christ "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." [230:1] In another place the same writer, when speaking of those occupying positions of prominence in the ecclesiastical community, makes a somewhat similar enumeration. "G.o.d," says he, "hath set some in the church, first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then, gifts of healings, helps, governments, diversities of tongues." [230:2]

These two pa.s.sages, presenting something like catalogues of the most prominent characters connected with the Apostolic Church, throw light upon each other. They mention the ordinary, as well as the extraordinary, ecclesiastical functionaries. Under the cla.s.s of ordinary office-bearers must be placed those described as "pastors and teachers,"

"helps," and "governments." The evangelists, such as Timothy, [230:3]

t.i.tus, and Philip, [230:4] seem to have had a special commission to a.s.sist in organizing the infant Church; [230:5] and, as they were furnished with supernatural endowments, [231:1] they may be considered extraordinary functionaries. The apostles themselves clearly belong to the same denomination. They all possessed the gift of inspiration [231:2] they all received their authority immediately from Christ; [231:3] they all "went in and out with Him" during His personal ministry; and, as they all saw Him after He rose from the dead, they could all attest His resurrection. [231:4] It is plain, too, that the ministrations of "the prophets," as well as of those who wrought "miracles," who possessed "gifts of healings," and who had "diversities of tongues," must also be designated extraordinary.

It is probable that by the "helps," of whom Paul here speaks, he understands _the deacons_, [231:5] who were originally appointed to relieve the apostles of a portion of labour which they felt to be inconvenient and burdensome. [231:6] The duties of the deacons were not strictly of a spiritual character; these ministers held only a subordinate station among the office-bearers of the Church; and, even in dealing with its temporalities, they acted under the advice and direction of those who were properly entrusted with its government.

Hence, perhaps, they were called "helps" or attendants. [231:7]

When these helps and the extraordinary functionaries are left out of the apostolic catalogues, it is rather singular that, in the pa.s.sage addressed to the Ephesians, we have nothing remaining but "PASTORS AND TEACHERS;" and, in that to the Corinthians, nothing but "TEACHERS" AND "GOVERNMENTS." There are good grounds for believing that these two residuary elements are identical,--the "pastors," mentioned before[232:1] the teachers in one text, being equivalent to the "governments" mentioned after them in the other.[232:2] Nor is it strange that those entrusted with the ecclesiastical government should be styled pastors or shepherds; for they are the guardians and rulers of "the flock of G.o.d." [232:3] Thus, it appears that the ordinary office-bearers of the Apostolic Church were pastors, teachers, and helps; or, teachers, rulers, and deacons.

In the apostolic age we read likewise of elders and bishops; and in the New Testament these names are often used interchangeably.[232:4] The elders or bishops, were the same as the pastors and teachers; for they had the charge of the instruction and government of the Church.[232:5]

Hence elders are required to act as faithful pastors under Christ, the Chief Shepherd.[232:6] It appears, too, that whilst some of the elders were only pastors, or rulers, others were also teachers. The apostle says accordingly--"Let the elders that _rule_ well, be counted worthy of double honour, especially those that _labour in the word and doctrine_".[232:7] We may thus see that the teachers, governments, and helps, mentioned by Paul when writing to the Corinthians, are the same as the "bishops and deacons" of whom he speaks elsewhere. [233:1]

In primitive times there were, generally, a plurality of elders, as well as a plurality of deacons, in every church or congregation; [233:2] and each functionary was expected to apply himself to that particular department of his office which he could manage most efficiently. Some elders possessed a peculiar talent for expounding the gospel in the way of preaching, or, as it was occasionally called, prophesying; [233:3]

others excelled in delivering hortatory addresses to the people; others displayed great tact and sagacity in conducting ecclesiastical business, or in dealing personally with offenders, or with penitents; whilst others again were singularly successful in imparting private instruction to catechumens. Some deacons were frequently commissioned to administer to the wants of the sick; and others, who were remarkable for their shrewdness and discrimination, were employed to distribute alms to the indigent. In one of his epistles Paul pointedly refers to the multiform duties of these ecclesiastical office-bearers-"Having then," says he,"

gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry (of the deacon), let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness." [233:4] It has been supposed by some that all the primitive elders, or bishops, were preachers; but the records of apostolic times warrant no such conclusion. These elders were appointed simply to "take care of the Church of G.o.d;" [233:5] and it was not necessary that each individual should perform all the functions of the pastoral office. Even at the present day a single preacher is generally sufficient to minister to a single congregation.

When Paul requires that the elders who rule well, though they may not "labour in the word and doctrine," shall be counted worthy of double honour, [234:1] is language distinctly indicates that there were then persons designated elders who did not preach, and who, notwithstanding, were ent.i.tled to respect as exemplary and efficient functionaries. It is remarkable that when the apostle enumerates the qualifications of a bishop, or elder, [234:2] he scarcely refers to oratorical endowments.

He states that the ruler of the Church should be grave, sober, prudent, and benevolent; but, as to his ability to propagate his principles, he employs only one word--rendered in our version "apt to teach." [234:3]

This does not imply that he must be qualified to _preach_, for _teaching_ and _preaching_ are repeatedly distinguished in the New Testament; [234:4] neither does it signify that he must become a professional tutor, for, as has already been intimated, all elders are not expected to labour in the word and doctrine; it merely denotes that he should be able and willing, as often as an opportunity occurred, to communicate a knowledge of divine truth. All believers are required to "exhort one another daily," [235:1] "_teaching_ and admonishing one another," [235:2] being "ready always to give an answer to every man that asketh them a reason of the hope that is in them;" [235:3] and those who "watch for souls" should be specially zealous in performing these duties of their Christian vocation. The word which has been supposed to indicate that every elder should be a public instructor occurs in only one other instance in the New Testament; and in that case it is used in a connexion which serves to ill.u.s.trate its meaning. Paul there states that whilst such as minister to the Lord should avoid a controversial spirit, they should at the same time be willing to supply explanations to objectors, and to furnish them with information. "The servant of the Lord," says he, "must not strive, but be gentle unto all men, _apt to teach_, patient, in meekness _instructing_ those that oppose themselves, if G.o.d peradventure will give them repentance to the acknowledging of the truth." [235:4] Here the _aptness to teach_ refers apparently to a talent for winning over gainsayers by means of instruction communicated in private conversation. [235:5]

But still preaching is the grand ordinance of G.o.d, as well for the edification of saints as for the conversion of sinners; and it was, therefore, necessary that at least some of the session or eldership connected with each flock should be competent to conduct the congregational worship. As spiritual gifts were more abundant in the apostolic times than afterwards, it is probable that at first several of the elders [236:1] were found ready to take part in its celebration. By degrees, however, nearly the whole service devolved on one individual; and this preaching elder was very properly treated with peculiar deference. [236:2] He was accordingly soon recognized as the stated president of the presbytery, or eldership.

It thus appears that the preaching elder held the most honourable position amongst the ordinary functionaries of the Apostolic Church.

Whilst his office required the highest order of gifts and accomplishments, and exacted the largest amount of mental and even physical exertion, the prosperity of the whole ecclesiastical community depended mainly on his acceptance and efficiency. The people are accordingly frequently reminded that they are bound to respect and sustain their spiritual instructors. "Let him that is taught in the word," says Paul, "communicate unto him that teacheth in all good things." [236:3] "The Scripture saith--Thou shalt not muzzle the ox that treadeth out the corn; and, The labourer is worthy of his reward."

[236:4] "So hath the Lord ordained that they which preach the gospel should live of the gospel." [236:5]

The apostles held a position which no ministers after them could occupy, for they were sip pointed by our Lord himself to organize the Church. As they were to carry out instructions which they had received from His own lips, and as they were armed with the power of working miracles, [236:6]

they possessed an extraordinary share of personal authority. Aware that their circ.u.mstances were peculiar, and that their services would be available until the end of time, [236:7] they left the ecclesiastical government, as they pa.s.sed away one after another, to the care of the elders who had meanwhile shared in its administration. [237:1] As soon as the Church began to a.s.sume a settled form, they mingled with these elders on terms of equality; and, as at the Council of Jerusalem, [237:2] sat with them in the same deliberative a.s.semblies. When Paul addressed the elders of Ephesus for the last time, and took his solemn farewell of them, [237:3] he commended the Church to their charge, and emphatically pressed upon them the importance of fidelity and vigilance.

[237:4] In his Second Epistle to Timothy, written in the prospect of his martyrdom, he makes no allusion to the expediency of selecting another individual to fill his place. The apostles had fully executed their commission when, as wise master-builders, they laid the foundation of the Church and fairly exhibited the divine model of the glorious structure; and as no other parties could produce the same credentials, no others could pretend to the same authority. But even the apostles repeatedly testified that they regarded the preaching of the Word as the highest department of their office. It was, not as church rulers, but as church teachers, that they were specially distinguished. "We will give ourselves," said they, "continually to prayer, and _to the ministry of the Word_." [237:5] "Christ sent me," said Paul, "not to baptize, but to preach the gospel." [238:1] "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." [238:2]